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OF  THK 

University  of  California. 


OIl^T    (11  ^" 


Mrs.  SARAH  P.  WALSWORTH. 

Received  October,  i8g4. 
zAcccssions  No.^^SZ)  ^-      Class  No. 


A 


L.ECTURES 


v — 
FUTURE    PUNISHMENT* 


BY  EDWARD  R.  TYLER, 

PASTOR    OP   THE    SOUTH    CHDRCh/SiIDDLETOWN,    C0NN„ 


"  Our  God  is  a  consuming  fire." 
'  Am  I  therefore  become  your  enemy,  because  I  tell  you  the  truth.* 


MIDDLETOWN,    CONN. 

PRINTED  BY  PARMELEE  &  GREENFIELB. 

1829. 


£T  c-^ 


^ 


^ 


DISTRICT  OF  CONNECTICUT,  SS. 
,♦«*<*♦,  BE  IT  REMEMBERED,  That  on  the  twenty- 

II.  s.  f       eighth  day  of  February,  in  the  fifty-third  year  of  the 
1    '    '  I       Independence  of  the  United  States  of  America,  Ed- 
^^*****"        WARD  R.  Ttlkr,  of  the  said  District,  hath  deposit- 
ed in  this  office  the  title  of  a  Book,  the  right  whereof  he  claims 
as  Author,  in  the  words  following,  to  wit : 
"  Lectures  on  Future  Pumskment.     By  Edward  R.  Tyler,  Pastor 
of  the  South  Church,  Middletoicn,  Conn. 
"  Our  God  is  a  consuming  fire." 

"  Am  I  therefore,  become  your  enemy  because  I  tell  you  the 
truth."  " 
in  conformity  to  the  act  of  Congress  of  the  United  States,  enti- 
tled, "  An  act  for  the  encouragement  of  learning,  by  securing  the 
copies  of  Maps,  Charts  and  Books,  to  the  authors  and  proprietors 
of  such  copies,  during  the  times  therein  mentioned."  And  also 
to  the  act,  entitled, "  An  act  supplementary  to  an  act,  entitled, 
*  An  act  for  the  encouragement  of  learning,  by  securing  tlic  co- 
pies of  maps,  charts,  and  books,  to  the  authors  and  proprietors  of 
such  copies  during  the  times  herein  mentioned,'  and  extending 
the  benefits  thereof  to  the  arts  of  designing,  engraving,  and  etch- 
ing historical  and  other  prints  " 

CHAS.  A.  INGERSOLL, 

Clerk  of  the  District  of  Connecticut. 
\  true  copy  of  Record,  examined  and  sealed  by  me. 
CHAS.  A.  INGERSOLL, 

Clerk  of  the  District  of  Connecticut. 


This  volume  is  dedicated  to  the  South  Church  and  Society,  m 
Middletown,  by  their  afFectionate  Pastor, 

EDWARD  R.  TYLER. 


CONTENTS. 


^ 


Page. 
LECTURE  I. 
The  Certainty  of  Future  Punishment  proved  from  the 
use  of  Gehenna 5 

LECTURE  II. 

The  Certainty  of  Future  Punishment  from  the  use 
of  Hades 34 

LECTURE  III. 

The  Certainty  of  Future  Punishment  from  Miscella- 
neous passages 51 

LECTURE  IV. 

The  Gradations  of  Future  Punishment 73 

LECTURE  V. 

The  Duration  of  Future  Punishment.       ...  91 

LECTURE  VL 

The  Duration  of  Future  Punishment.         ...         120 

LECTURE    VII. 

The  Nature  of  Future  Punishment 142 

LECTURE  VIIL 

The  Justice  of  Future  Punishment 167 


LECTURE  I. 

IHE   CERTALNTY  OF   FUTURE    PUNISHMENT  FROM 
THE  USE  OF  GEHENNA. 

SIatthew  v.  22 

ind  wliosoever  shall  say^   thou  fool^   sliall  be  in 
danger  of  hell-fire. 

The  futiiTR  punishment  of  the  wicked  is  a 
doctrine  of  Christianity.  A  subject  of  such 
intense  interest  and  practical  importance, 
canaot  be  too  deeply  impressed  upon  the 
understanding  and  heart.  Entertaining  a  firm 
conviction  of  this,  I  cannot  feel  my  duty  dis- 
charged without  laying  the  evidence  of  the 
doctrine  before  those  for  whose rehgious  views 
I  am  accountable. 

I  shall  first  attempt  to  show,  that  punish- 
ment will  be  inflicted,  leaving  the  question  of 
its  duration  for  subsequent  consideration. 

Gehmria,,  the  Hoorew  word  translated  hell 
n  the  text,  has  generally  been  considered  the 
2 


name  of  a  place  of  torment  in  the  future 
world.  It  originally  signified  a  valley  adjacent 
to  Jerusalem,  in  which  the  Israelites  estab- 
lished the  worship  of  Moloch,  under  the  form 
of  a  brazen  image,  to  which  they  offered  their 
own  children  in  sacrific  e.  permitting  them  to 
fall  from  the  arms  of  the  idol  into  a  furnace  of 
fire.  After  the  captivity,  the  Jews  who  re- 
garded this  spot  with  detestation  on  account 
of  the  abominations  which  had  been  practised 
there,  threw  into  it  every  species  of  filth,  the 
carcases  of  animals,  and  the  dead  bodies  of 
malefactors.  To  prevent  the  pestilence  which 
would  be  occasioned,  if  such  a  mass  was  left 
gradually  to  decay,  constant  fires  were  main- 
tained. From  this  circumstance,  the  place 
afterwards  assumed  the  name  of  the  valley 
of  fire.  Such  then  is  the  primary  or  original 
import  of  Gehenna. 

In  the  time  of  Christ,  however,  it  had  as- 
gumed  a  secondary  and  metaphorical  sense, 
being  employed  as  the  name  of  a  place  of 
torment,  in  which  the  Jews  believed  that 
demons  and  the  souls  of  wicked  men  are  to 
be  pimished  in  eternal  fire.  Nor  was  it  used 
in  any  other  metaphorical  stnse.  It  always 
denoted  the  valley  of  Hinnom,  or  the  place  of 


future  punishment.  In  the  Old  Testament,  it 
is  found  in  its  original  import  only,  and  not,  as 
some  assert,  as  an  emblem  of  the  destruction 
of  Jerusalem.  In  the  supposed  predictions  of 
that  event,  recorded  in  the  seventh  and  nine- 
teenth chapters  of  Jeremiah,  Gehenna  is  mea- 
tioned  as  the  theatre  of  those  abominations, 
for  v/hichthe  city  was  ultimately  to  be  destroy- 
ed. But  the  Prophet  does  not  make  it  an 
emblem  of  that  catastrophe,  nor  of  any  other. 
Nor  have  I  discovered,  that  the  Jews  at  any  pe- 
riod were  accustomed  to  express  severe  tem- 
poral calamities  by  a  metaphorical  use  of  this 
name.  The  only  secondary  sense  attached  to 
it  in  the  time  of  Christ,  is  that  which  is  adopt- 
ed by  all  sound  interpreters  of  the  bible.  But 
the  most  important  point,  in  determining  its 
import  in  the  New  Testament,  is  the  manner  in 
which  the  sacred  penmen  employ  it,  or  those 
circumstances  of  narration,  which  contribute  to 
unfold  its  meaning.  This  must  always  be  the 
most  satisfactory  mode  of  settling  the  signifi- 
cation of  terms,  since  the  same  word  may  be 
used  by  different  writers  in  very  different 
senses.  No  one,  however,  is  allowed  to  de- 
part from  common  usage  without  explaining 
the  nevj  sense  of  his  terms.     Such  an  explana- 


8 

tion  we  shall,  therefore,  find  in  the  texts  where 
Gehenna  occurs,  or  else  it  must  be  consider- 
ed a  place  of  torment  in  the  future  state. 
This  view  of  the  case  throws  the  burden  of 
proof  upon  those  who  deny  it  this  sense  in  the 
^ew  Testament.  It  devolves  upon  them  to 
prove  that  Christ  departed  from  popular 
usage. 

With  these  explanations  respecting  the 
meaning  of  Gehenna  both  in  its  original  and 
secondary  applications,  I  proceed  to  show 
that  in  nearly  all  the  passages  where  it  occurs, 
it  can  mean  only  a  place  of  future  misery.  It 
has  the  same  metaphorical  sense  in  the  New 
Testament  which  it  had  acquired  before  the 
christian  dispensation  commenced. 

The  text  is  introduced  for  the  sake  of  teach- 
ing the  sinfulness  of  bad  passions  and  mali- 
cious language.  Such  sins  are  no  less  worthy 
of  punishment  than  those  overt  acts  of  disobe- 
dience which  are  commonly  acknowledged  to 
be  proper  subjects  of  retribution.  *'  Ye  have 
heard  that  it  was  said  by  them  of  old  time  ; 
tliou  shalt  not  kill,  and  whosoever  shall  kill 
shall  be  in  danger  of  the  ji>dgment ;  but  I  say 
unto  you  that  whosoever  is  Af/'n-?-?/  with  his  bro- 
ther without  a  cause,  sliall  be  in  daui^cr  of  the 


judgment,  and  whosoever  shall  say  io  his 
brother,  Raca,  shall  be  in  danger  of  the  coun- 
cil, but  whosoever  shall  say,  thou  fool,  shall 
be  in  danger  of  hell  fire."  The  judgment, 
it  should  be  remarked,  was  a  court  established 
in  each  town  to  take  cognizance  of  offences 
within  its  own  limits,  but  having  its  decisions 
subject  to  an  appeal  to  the  council  or  Sanhe- 
drim, the  supreme  tribunal  of  the  nation. 
This  then  appears  to  be  the  sense  of  the  text. 
Whosoever  is  angry  with  his  brother  without  a 
cause^  deserves  such  a  punishment  as  the  judg- 
ment is  empowered  to  inflict^  and  whosoever  shall 
express  his  anger  in  loords  of  contempt  deserves 
the  vengeance  of  the  Sanhedrim ;  hut  whosoever 
shall  say  thou  miscreant,  deserves  hell-fire.  That 
this  last  expression  points  to  the  displeasure  of 
God  in  the  next  life  is  highly  probable,  because 
the  severest  capital  punishments  peculiar  to 
the  Jews  were  pronounced  by  the  Sanhedrim. 
And  from  the  manner  in  which  Christ  teaches 
the  sinfulness  of  evil  thoughts,  it  appears  that 
he  applies  the  name  hell-fire  to  some  punish- 
ment which  actually  follows  disobedience.  He 
admits  the  propriety  of  punishing  men  in  these 
various  ways  and  with  various  degrees  of  se- 
verity, but  contends  at  the  same  time,  that 
2* 


10 

they  deserve  these  penalties,  not  for  overiL 
offences  only,  but  far  unlawful  words  and 
feelings.  He  teaches  them  the  spirituality  of 
the  law  by  asserting  that  the  threatening?  di- 
rected against  wicked  deeds,  respect  also 
the  state  of  the  heart,  and  will  actually  be  exe- 
cuted against  the  unholy  desires  and  feelings 
of  the  mind,  of  which  human  law  can  make 
no  account,  and  which  men  are  prone  to 
think  God  will  not  regard.  In  doing  this  he 
could  properly  name  such  punishments  only, 
as  were  known  to  be  denounced  against  overt 
transgression.  To  illustrate  the  evil  nature 
of  sin  in  its  incipient  and  immature  stages, 
he  would  not  mention  a  punishment  not 
known  to  have  been  threatened  against 
the  most  open  and  flagrant  wickedness.  It 
is  therefore  my  firm  persuasion,  that  Christ 
intended  to  carry  the  illustration  through 
all  the  threatenings  denounced  against  sin. 
He  would  say  to  his  disciples,  you  acknow- 
ledge that  certain  actions  justly  expose  men 
to  punishments  in  this  life  and  in  that  whicii 
is  to  come,  but  I  tell  you  that  these  wicked 
actions  merely  conceived  in  the  heart  or  ex- 
pressed by  the  lips,  expose  them  to  the  same 
penalties.     But  there  are  additional  reason?^ 


for  supposing  that  reference  is  made  in  the 
text  to  future  punishment.  In  proof  of  this  I 
would  refer  to  the  following  passages  m  it& 
immediate  neighbourhood,  ••  Whosoever, 
therefore  shall  break  one  of  these  least  com- 
mandments and  shall  teach  men  so,  he  shall 
be  called  the  least  in  the  kingdom  of  Heaven,'" 
that  is,  shall  be  excluded  from  the  bliss  of  the 
Redeemer's  kingdom.  '-For  I  say  unto  you, 
that  except  your  righteousne-^s  shall  ex- 
ceed the  righteousness  of  the  scribes  and 
pharisees  ye  shall  in  no  case  enter  into  the 
kingdom  of  Heaven."  ''  Agree  with  thine 
adversary  quickly,  whilst  thou  art  in  the  way 
with  him,  lest  at  any  time  the  adversary  de- 
liver thee  to  the  officer  and  thou  be  cast  into 
prison."  Exclusion  from  the  kingdom  of 
heaven  is  in  these  passages  made  the  penal- 
ty of  disobedience.  The  Pharisees  and 
all  whose  claims  to  the  approbation  of  God 
are  no  better  founded,  will  never  participate  in 
the  benefits  of  Christ's  death.  That  the  con- 
sequences of  such  an  exclusion  extend  beyond 
the  grave,  is  apparent  from  the  spiritual  nature 
of  the  Redeemer's  kingdom.  The  connexion 
shows  that  hell-fire  denotes  the  same  punish- 
ment.    But  what  fixes  the  sense  of  Gehenna 


12 

in  the  text  with  the  greatest  certainty  is  its  re- 
peated use  in  the  same  chapter  with  more  de- 
terminate adjuncts.  ''  And  if  thy  right  eye  of- 
fend thee,  pluck  it  out,  and  cast  it  from  thee : 
for  it  is  profitable  for  thee  that  one  of  thy 
members  should  perish,  and  not  that  thy 
whole  body  should  be  cast  into  hell.  And  if 
thy  right  hand  offend  thee,  cut  it  off,  and  cast 
it  from  thee:  for  it  is  profitable  for  thee  that 
one  of  thy  members  should  perish  and  not 
that  thy  whole  body  should  be  cast  into  hell.'''' 
In  these  verses  it  has  doubtless  the  same 
meaning  as  in  the  text.  But  before  we  inquire 
what  it  is,  it  may  be  well  to  explain  other  ex- 
pressions here  employed.  The  right  hand 
and  the  right  eye  being  those  members  of  the 
body  which  are  most  highly  prized,  represent 
the  objects  of  this  world  which  we  hold  most 
dear ;  to  offend,  means  to  lead  into  sin  ;  and  the 
whole  body,  in  contradistinction  to  one  eye  or 
one  hand  the  representatives  of  the  dearest 
earthly  enjoyments,  means  happiness  on  the 
the  largest  scale,  inclusive  of  this  life  and  that 
which  is  to  come.  The  sense  of  the  passage 
will  therefore  be  this.  If  the  enjoyments  of  the 
world  lead  you  into  sin,  renounce  them,  for  it 
is  profitable  for  you,  to  be  deprived  of  the  en- 


13 

joyments  of  this  life,  rather  than  to  lose  all  your 
happiness  in  hell.  Here,  it  may  be  suitable 
to  remark,  that  our  Lord  is  not  speaking  of 
an  exposure  to  be  burned  alive  in  the  valley  of 
Hinnom,  for  of  that  no  one  v^as  in  danger ; 
nor,  of  exposure  to  perish  in  the  destruction 
of  Jerusalem,  or  to  lose  their  lives  in  any  oth- 
er way ;  for  the  yielding  up  of  the  life  is  no 
greater  sacrifice  than  is  mtended  by  plucking 
out  an  eye,  and  cutting  off  a  hand,  since  these 
members  of  the  body  are  the  representatives 
of  those  temporal  objects  which  are  dearest  to 
the  human  heart,  among  which  life  is  the 
most  conspicuous.  Of  the  principle  here  in- 
volved, the  following  passage  is  an  admirable 
illustration.  "  For  whosoever  will  save  his  life 
shall  lose  it :  and  whosoever  will  lose  his  life 
for  my  sake  shall  find  it ;"  the  sense  of  which 
is,  that  whosoever,  through  fear  of  losing  his 
life,  shrinks  from  his  duty  to  CLrist,  shall  lose 
his  happinef^-^  beyond  the  grave,  and  that 
whosoever  is  willing  to  surrendei  his  life  for 
Christ,  shall  serure  his  eternal  ha^^j.iness.  It 
is  then  nearly  certain,  that  Gehenna  ^s  employ- 
ed in  this  chapter  for  a  place  of  punibhment  in 
the  future  star.  This  is  the  only  sense  which 
meets  the  nect.-.-ities  of  the  passage  in  which 


14 

it  occurs.  But  let  it  be  admitted,  that  thus 
far  no  certain  conclusion  in  respect  to  its  sig-  ' 
nification  lias  been  obtained.  Examine  it  ia 
other  connexions,  where  the  meaning  is  more 
decisively  fixed.  Such  an  instance  is  found 
in  the  eighteenth  chapter  of  the  same  gospel. 
"Wherefore,  if  thy  hand  or  thy  foot  offend 
thee,  cut  them  off  and  cast  them  from  thee :  it 
is  better  for  thee  to  enter  into  life  halt  or 
maimed,  rather  than  having  two  hands  or  two 
feet,  to  be  cast  into  everlasting  fire.  And  if 
thine  eye  offend  thee,  pluck  it  out  and  cast  it 
from  thee  :  it  is  better  for  thee  to  enter  into  life 
with  one  eye  rather  than  having  two  eyes,  to 
be  cast  into  hell  fire''  A  part  of  the  language 
here  used  has  already  been  explained ;  the 
remainder  demands  our  attention.  To  enter 
into  life  is  to  enter  into  heaven.  Life  is  often 
used  in  this  sense.  ''■  These  shall  go  away 
into  everlasting  punishment,  but  the  righteous 
into  life  eternal."  ''  And  they  that  are  in  their 
graves,  shall  come  forth,  some  to  the  resurrec- 
tion of ///e."  '•T  am  the  way,  the  truth  and 
the  ///<?,"  the  author  of  eternal  happiness. 
»'  Because  strait  is  the  gate  and  narrow  is  the 
way  thai  leadeth  unto  ///r,"  unto  (ternal  hap- 
piness.    In  this  place,  it  can  have  no  otiier 


15 

import.  It  cannot  mean  the  present  life,  for 
on  thai  the  persons  who  are  addressed  have 
already  entered;  it  cannot  denote  any  of  the 
enjoyments  of  this  life,  of  which  men  will  fail 
unless  they  sacrifice  a  right  hand  or  a  right 
eye  :  for  it  is  said  to  be  better  for  them  to  re- 
nounce these  present  objects  of  affection  and 
desire,  rather  than  to  fail  of  entering  into  life, 
plainly  implying,  that  they  are  not  the  same: 
nor  does  it  mean,  to  enter  into  the  kmgdom  of 
God,  merely  as  respects  its  temporal  bene- 
fits. It  may,  and  doubtless  does  mean,  to 
enter  into  the  kingdom  of  God,  when  that 
kingdom  is  viewed  as  extending  beyond  the 
grave,  fn  this  sense,  to  enter  into  the  king- 
dom of  heaven,  is  to  enter  into  eternal  happi- 
ness. But  if  it  procures  nothing  but  temporal 
blessings,  and  is  not  indissolubly  connected 
with  eternal  happiness,  to  enter  into  life  can- 
not be  a  synonymous  expression.  For,  in  ad- 
dition to  what  has  been  said,  professing  the 
name  of  Christ  did  not  secure  the  primitive 
disciples  from  losing  their  lives  in  as  horrid 
forms  as  they  did,  who  perished  at  the  vseige 
of  Jerusalem.  Most  of  the  apostles  suffered 
martyrdom.  Nor  did  all  the  unbelieving  Jews 
perish  in  the  overthrow  of  their  capital.     Yet 


16 

it  seems  that  entering  into  life  is  mentioned 
as  absolute  security,  and  as  the  only  adequate 
security  against  being  cast  into  hell  or  everlast- 
ing lire,  expressions  here  used  interchangeably. 
Upon  the  phrase,  *•  everlasting  fire,"'  sufficient 
will  be  said  in  a  subsequent  lecture  on  the  du^ 
ration  of  future  punishment.  To  that  I  must 
refier  for  additional  evidence,/that  Gehenna  is 
the  name  of  a  [)lace  of  torment  in  the  next 
state.  If  my  hearers  should  then  be  satis- 
fied that  everlastifig  implies  a  proper  eternity, 
the  controversy  is  settled.  Endless  fire  can- 
not be  the  name  of  any  temporal  calamity. 
But  the  meaning  is  satisfactorily  determined 
without  such  corroboration,  if  to  enter  into 
life  denotes  entering  into  heaven,  or  becoming 
an  heir  of  glory.  For  the  passage  under  re- 
view contains  this  sentiment; — If  any  objects 
of  aflfection  or  desire  lead  you  into  sin,  re- 
nounce them,  for  it  is  better  for  you  to  obtain 
eternal  hapoiness,  having  surrendered  the 
pleasures  of  this  life,  than  to  be  cast  into  hell, 
after  having  |)ossessed  them.  But  the  evi- 
dence on  tins  subject  is  not  yet  exhausted. 
Indeed,  the  following  passage  in  tl'C  tenth 
chapter  of  Matthew,  with  the  pjirallel  one  in 
Luke,  more   clearly  fixes  the  meaning  than 


17 

any  T  have  yet  cited.  "  And  fear  not  them  that 
kill  the  body,  but  are  "not  able  to  kill  the  soul : 
but  rather  fear  liini,  which  is  able  to  destroy 
both  soul  and  body  in  hell."  Universalists 
contend,  that  by  the  ^ow/ is  here  meant  the  vi- 
tal principle.  But  if  this  is  true,  while  hell 
denotes  no  more  than  some  temporal  punish- 
ment, we  shall  havetiie  absurdest  declaration 
ever  made  by  man,  inspired  or  uninspired. 
Fear  not  them  that  kill  the  body,  that  is, 
destroy  life,  but  are  not  able  to  kill  the  soul, 
that  is,  to  destroy  the  vital  principle,  but  rather 
fear  him  which  is  able  to  destroy  both  the 
vital  principle  and  the  life,  in  the  destruction 
of  Jerusalem,  or  by  some  other  great  temporal 
calamity.  Is  this  no  absurdity  ?  Fear  not 
them  that  destroy  the  life,  but  are  not  able  to 
destroy  the  life,  but  rather  fear  him  that  is  able 
to  destroy  the  life  and  the  life  in  the  destruction 
of  Jerusalem !  But  in  palliation  of  such  gross 
contradictions,  it  is  said  that  the  soul  in  the  last 
clause  of  the  verse  is  pleonastic,  so  that  the 
body  and  the  soul  mean  merely  the  vital  prin- 
ciple, or  the  life.  That  is  poor  aid,  how^ever, 
which  brings  no  relief.  If  the  soul  means 
the  vital  principle  or  the  life,  the  absurdity 
still  remains,  that  the  disciples  are  charged 
3 


18 

not  to  fear  those  who  destroy  the  life,  but  are 
not  able  to  destroy  the  hfe,  but  rather  to  fear 
him,  who  is   able  to  destroy  the   life  in  some 
great  temporal   calamity.     All  these  difficul- 
ties are  removed  by  supposing,  what  is  true, 
that  the  soul  means  the  immortai  part  of  man, 
a  sense  which  it  often  bears.     \\  e  shall  then 
have   this    consistent    and  impressive  sense. 
Fear  not  them,  which  destroy  the  life  but  are 
not  able  to  destroy  the  immortal   spirit,  but 
rather  fear  him  who  is  able  to  destroy,  or  to 
make  wretched,  both  the  body  and   the  im- 
mortal spirit,  in  hell.     The  destruction  oftlie 
body  with  the  soul,  is  implied  in  the  doctrine 
of  the  resurrection.    This  interpretation  being 
admitted,  as  it  must  be.  it  follows  irresistibly, 
that  gehenna  is  a  place  of  punishment  in  a  fu- 
ture state  ,   for  it  denotes  something  that  can 
be  superadded  to  the  loss  of  life,  or  death  of 
the  body.     Hie   passage  in  Luke,  to   which 
reference  was  just  now   made,  is,  if  possible, 
still  more  decisive.     *•'  And  1  say  unto  you,  my 
friends,  be   not  afraid   of  them   that   kill  the 
body,  and  after  that  have  no  more  that  they  can 
do;  but   1    will   forewarn   you  whom   ye  shall 
fear  :  feal*  him,  which  after  he  hath  killed,  hath 
power  to  cajst  into  hell :  yea,  1  say  unto  you, 


19 

fear  him."  The  obvious  conclusion  is,  that 
trehenna  denotes  a  punishment  to  be  inflicted 
after  the  calamities  of  this  life  are  passed. 
*•  Fear  him,  which  after  he  hath  killed,  hath 
power  to  cast  into  hell."  To  God  belongs 
the  prerogative  of  punishing  the  dead.  In 
this  respect  his  power  is  peculiar.  Human 
rage  is  an  object  of  dread  only  in  this  life. 
Men  can  destroy  the  body,  but  they  cannot 
destroy  the  soul.  Human  and  divine  power 
■•re  here  put  in  contrast,  the  whole  force  of 
which  consists  in  the  meaning  of  gehenna. 
If  it  is  not  a  place  of  torment  in  the  future 
'state;  man,  who  can  take  the  life,  is  as  much 
an  object  of  dread,  as  God.  This  view  is 
corroborated,  by  the  manner  in  which  gehen- 
na is  introduced  in  the  ninth  chapter  of  Mark) 
where  it  occurs  in  three  successive  passages, 
"  And  whosoever  shall  oflend  one  of  these 
little  ones,  that  believe  in  me,  it  is  better  for 
hiru  that  a  millstone  were  hanged  about  his 
neck,  and  he  were  cast  into  the  sea.  And 
if  thy  hand  offend  thee,  cut  it  off;  it  is  better 
for  thee  to  enter  into  life  maimed  than  having 
two  hands  to  go  into  hell,  into  the  fire  that 
never  shall  be  quenched."  To  go  into  hel), 
is  here  represented  to  be  an  evil  greater  than 


20 

death.  In  the  third  chapter  of  James,  gehen- 
na  is  used  for  the  wicked  confined  in  it,  in 
the  same  manner  that  the  names  of  countries 
are  used  for  their  inhabitants  or  rulers.  •'  And 
the  tongue  is  a  fire,  a  world  of  iniquity;  so  is 
the  tongue  among  our  members,  that  it  defileth 
the  whole  body,  and  setteth  on  fire  the  course 
of  nature,  and  it  is  set  on  fire  of  hell;'  that  is. 
by  Satan  and  his  army  of  subordinate  demons. 
The  apostle,  therefore,  with  great  force  and 
propriety,  exhorts  his  readers  to  resist  the 
devil.  He  assures  them  that  the  wisdom  of 
wicked  men,  is  not  from  above,  that  it  is  earth- 
ly, sensual,  devilish.  He  makes  no  such  re- 
marks of  the  valley  of  Hinnom,  for  it  would  be 
folly,  to  attribute  unlawful  excitements  and 
sinful  actions  to  the  influence  of  such  a  place. 
In  describng  the  abominations  which  proceed 
from  the  tongue,  it  might  be  natural  to  draw 
an  illustration  from  the  most  odious  spot, 
with  which  the  Jews  were  acquainted ;  but 
this  was  not  the  apostle's  object.  He  was 
speaking  of  the  ungovernable  nature  of  the 
tongue  and  not  aiming  to  define  the  exact 
enormitij  of  its  sins.  It  is  set  on  fire  by  hell, 
not  by  the  valley  of  Hinnom,  but  by  the  powers 
of  evil.  They  alone  possess  both  the  ability 
and  disposition  to  inflame  and  corrupt.   Those 


21 


who  deny  the  existence  of  such  beings,  must 
^otill  admit,  that  the  force  of  the  figure  depends 
on  their  supposed  agency.  That  the  tongue 
is  uiflamed  and  actuated  by  the  principles  of 
wicked  beings,  imaginary  or  real,  whose  abode 
is  hell,  is  the  only  supposition,  which  affords 
the  declaration  of  St.  James  a  suitable  and 
impressive  sense.  This  is  the  tenth  in- 
stance, in  which  gehenna  has  fallen  under  our 
examination,  in  nine  of  which,  it  can  mean 
only  a  place  of  torment  in  the  future  state. 
In  the  other  case,  it  admits  this  meaning,  and 
when  viewed  in  connexion  with  the  con- 
text, requires  it.  In  the  two  remaining  passa- 
ges where  it  occurs,  both  of  which  are  in  the 
twenty-third  chapter  of  St.  xMatthew,  it  most 
probably  has  the  same  import.  '-  Wo  unto 
you.  Scribes  and  Pharisees,  hypocrites  !  for  ye 
compass  sea  and  land  to  make  one  proselyte, 
and  when  he  is  made,  ye  make  him  two-fold 
more  the  child  of  hell  (or  two-fold  more  wick- 
ed) than  yourselves.*"  He  soon  becomes  doubly 
deserving  of  the  punishment  of  hell.  In  the 
the  same  discourse  it  is  added;* "Ye  ser- 

*  Perhaps  Christ  borrows  m  this  chapter,  the  language  ori- 
ginally descripUve  or  his  final  coming  and  of  the  future  con- 
deranation  o  the  wicked,  and  applies  it  metaphorically  to  the  ap- 
proaciiing  destruction  of  Jerusalem. 

3* 


22 

pents,  ye  generation  of  vipers,  how  can  ye 
escape  the  damnation  of  hell  ?"  All  this,  it  is 
said,  was  to  come  upon  that  generation.  And 
no  doubt  it  did.  Sufficient  proof  is  given  in 
the  interrogative  affirmation ;  "How  can  ye 
escape  the  damnation  of  hell?"  It  at  least 
implies,  that  some  powerful  obstacle  opposed 
their  escape.  But  from  the  destruction  of 
Jerusalem,  many  were  delivered.  Some  of 
them,  it  is  to  be  presumed,  did  not  live  to  wit- 
ness that  catastrophe,  some  were  doubtless 
in  distant  parts  of  the  world,  and  some  proba- 
bly escaped  from  the  very  flames  of  the  city. 
These  difficulties  are  removed  by  supposing, 
that  Christ  had  reference  to  the  condemna- 
tion consequent  upon  the  destruction  of  Jeru- 
salem— alluding  to  that  event,  only  as  a  pre- 
lude to  what  the  unbelieving  Jews  would  suf- 
fer. This  supposition  is  the  more  probable, 
because  the  Scribes  and  Pharisees  are  said  to 
have  incurred,  by  their  peculiar  injustice  and 
hypocrisy  a  severer  condemnation.  *^  Wo 
unto  you,  Scribes  and  Pharisees,  hypocrites ! 
for  ye  devour  widow's  houses,  and  for  a  pre- 
tence make  long  prayers;  therefore,  ye  shall 
receive  the  greater  damnation."  But  this 
is  not  true,  if  the  damnation  Jicrc  mentioned. 


23 

and  which  the  context  shows  is  the  same  as 
the  damnation  of  hell,  means  only  the  calami- 
ties which  were  about  to  happen  to  the  Jewish 
nation.  For  in  those  events,  the  Pharisees 
suffered  only  in  common  with  other  citizens, 
not  more  severely,  nor  in  exact  proportion  to 
their  crimes.  But  it  is  not  essential,  that  the 
sense  of  gehenna  should  be  positively  ascer- 
tained, m  these  two  instances  independently 
considered.  It  always  may  mean  a  place  of 
suffering  in  the  future  state,  and  this  in  most 
cases,  is  demonstrably  its  sense.  It  is  origi- 
nally the  name  of  a  valley  near  Jerusalem, 
the  only  sense  occurring  in  the  Old  Testament. 
In  the  time  of  Christ,  it  had  assumed  a  secon- 
dary import,  being  transferred  from  its  prima- 
ry application,  to  denote  a  place  in  which  it 
was  believed,  the  wicked  are  to  be  forever 
tormented.  This  is  the  only  metaphorical 
sense,  in  which  it  appears  to  have  been  em- 
ployed. By  a  careful  examination,  this  seems 
to  be  its  universal  meaning  in  the  New  Testa- 
ment. We  may  therefore  assert,  that  the 
argument  from  this  source  in  favor  of  future 
punishment,  is  complete  and  unanswerable. 
But  my  hearers  may  wish  to  learn,  what  ob- 
jections are  raised  against  so  plain  a  conclu- 
sion. 


24 

1.  It  is  said  that  gehenna  cannot  mean  a 
place  of  punishment  in  the  future  state,  be- 
cause it  is  not  found  in  this  sense  in  the  Old 
Testament.  But  admitting  no  such  use  of 
the  word  occurs  in  the  ancient  scriptures, 
does  it  follow  that  it  is  not  used  by  Christ  and 
his  disciples  in  this  sense  ?  The  New  Testa- 
ment was  not  commenced,  until  four  Ivundred 
years  after  the  old  was  completed.  During 
this  period,  there  was  ample  time  for  word^  to 
assume  new  significations.  Such  changes 
are  common  in  all  languages.  No  scholar  is 
unacquainted  with  this  most  familiar  phe- 
nomenon in  the  history  of  speech.  If  there- 
fore, from  an  examination  of  the  New  Testa- 
ment scriptures,  gehenna  is  found  to  mean  a 
place  of  punishment  in  the  future  world,  we 
must  not  refuse  our  assent,  if  it  has  this  signi- 
fication no  where  else.  But  when  we  reflect, 
that  this  was  the  popular  use  of  the  word 
among  the  Jewish  contemporaries  of  the 
Messiah,  and  the  sense  which  fair  criticit^m 
assigns  it  in  the  New  Testament,  it  is  extreme- 
ly weak  and  impertinent,  to  say,  that  since  it 
had  not  this  signification  several  hundred 
years  before,  it  never  did  receive  it.  Terms 
in  every  language  become  obsolete,  and  new 


2r) 

terms  are  substituted  in  their  place,  to  express 
an  idea,  which  was  held  in  r(;ninion  by  men 
in  different  ages.  In  each  successive  genera- 
tion, both  written  and  oral  language  receives 
modifications  in  sense,  which  in  process  of 
time  totally  change  it.  Surely,  if  in  the  Old 
Testament,  future  punishment  is  expressed  in 
other  language,  Christ  might  have  applied  this 
new  term  in  speaking  of  it.  The  Jews  of  that 
day  believed  m  a  place  of  future  punishment; 
to  this  they  applied  the  name  gehenna.  Their 
belief  was  in  this  respect  correct.  When 
speaking,  therefore,  on  the  same  doctrine, 
Christ  would  be  apt  to  use  the  language  ex- 
pressive of  it.  with  which  they  were  familiar. 
and  about  which  there  was  no  ambiguity. 
The  case  is  somewhat  like  that  of  a  christian 
missionary,  who,  in  translating  the  Scriptures 
into  the  language  of  a  barbarous  people,  em- 
ploys as  a  name  of  hell,  not  a  new  term,  but 
one  w  hich  they  had  been  accustomed  to  use 
in  speaking  of  the  abode  of  the  wicked.  By 
doing  this  he  would  tell  them,  that  they  had 
not  been  mistaken  in  believing  in  such  a 
place,  that  it  is  a  doctrine  of  Christianity  as 
well  as  of  Paganism;  and  he  w^ould  leave  them 
to  learn  from  other  sources  the  difference  be- 


2G 

tween  the  doctrine,  as  taught  in  the  bible  and 
as  it  stands  in  their  fables.  So  our  Lord,  by 
using  gehenna  in  this  sense,  teaches  his  disci- 
ples that  the  comnnon  opinion  in  respect  to 
future  rewards  and  punishnnents,  is  true,  while 
he  also  admits  the  propriety  of  the  name.  This 
is  o'nvious  and  rational.  Nor  in  saying  it,  do 
we  rely  at  all  on  the  opinions  of  Zoroaster, 
of  the  unbelieving  Jews,  or  of  the  authors 
of  the  Apocrypha  or  of  the  Talmud.  In 
proof  of  the  doctrine  of  future  punishment, 
we  say, that  such  was  the  faith,  correct  or  in- 
correct, of  the  Jews  in  the  time  of  our  Lord, 
and  that  gehenna  was  used  as  the  name  of  the 
place  of  torment;  whence  we  have  a  satisfac- 
tory reason  for  Clirist's  using  it  as  he  did. 
He  did  not  teach  the  doctrine,  because  any 
fallible  men  had  received  it.  It  is  a  part  of 
his  own  religion,  a  truth  common  to  Chris- 
tianity and  to  nearly  all  the  religions  of  men. 
Gehenna  was  a  word  in  use,  as  a  name  of  the 
place  of  torment,  and  in  this  sense  we  have 
seen  he  employs  it. 

2.  But  it  is  further  said,  that  the  doctrine  of 
future  punishment  is  not  taught  in  the  Old 
Testament,  in  any  language  whatever.  The 
assertion  however  is  not  true.     Tlio  doctrines, 


not  only  this  but  others,  are  taught  loss  c.\:- 
plicitly  in  the  Old  Testament  than  in  the 
New;  but  still,  future  punishment  is  taught 
even  there.  So  at  least  thought  the  writers 
of  the  Talmud,  who  abundantly  teach  it.  And 
what  is  the  import  of  such  language  as  this? 
"  The  wicked  shall  be  turned  into  hell  and 
all  the  nations  that  forget  God."  If  it  means 
no  more  than  that  the  wicked  shall  be  turned 
into  ihegr^ave,  they  might  retort ;  tlie  righteous 
shall  be  turned  into  hell  and  all  the  nations 
that  remember  God.  But  should  it  be  ad- 
mitted, that  future  punishment  is  not  taught  in 
the  Old  Testament,  does  it  follow  that  it  can- 
not be  taught  in  the  New  ?  Admirable  powers 
of  logic !  Of  what  value  is  the  New  Testa- 
ment, if  nothing  can  be  beheved,  unless  first 
taught  in  more  ancient  scriptures.  Accord- 
cording  to  the  principles  of  the  objector,  the 
plainest  and  most  important  doctrines  of 
Christ,  are  not  to  be  believed  or  may  be  easily 
controverted,  because  they  are  either  not  men- 
tioned or  only  obscurely  hinted  at,  in  the  Old 
Testament.  Unbelievers  have  only  to  raise 
doubts  in  respect  to  these  hints,  and  their  task 
will  be  accomplished.  The  plainest  asser- 
tions of  the  New  Testament,  must  be  rejected 


28 

as  unintelligible,  or  as  allusions  to  Pagan  er- 
rors, or  as  mis-translations  of  the  original 
sense.  It  is  however  demonstrably  ceriain, 
that  the  doctrine  of  future  punishment  is  re- 
vealed in  the  Old  Testament.  This  objection 
is  also  inc:on»patible  with  the  preceding. 
Christ  could  not  have  obtained,  from  the 
Old  Testament,  a  name  applied  to  the 
place  of  torment,  if  future  punishment  is  not 
there  revealed.  A  new  doctrine  requires  a 
new  term,  or  one  employed  in  a  new  sense. 
3.  There  are  but  two  other  considerations, 
which  can,  with  any  plausibility,  be  urged 
against  the  result  of  the  foregoing  examina- 
tions. Nor  are  they  of  much  force.  They 
only  need  to  be  noticed,  because  they  are  often 
and  imposingly  advanced.  In  the  instances 
in  which  geheruia  is  undeniably  used,  in  the 
sense  of  a  place  of  torment  in  the  future 
state,  it  is  found  in  discourses  addressed  to 
the  disciples  of  our  l^ord,  and  not  to  the  un- 
believing Jews,  who  were  most  exposed. 
Whereas,  in  modern  times,  impenitent  sinners 
and  not  Christians,  arc  addressed  with  these 
terrible  denunciations.  The  maimer  of  our 
Savior,  it  is  said,  indicates,  that  the  disciples 
were  more   exposed  to  gehenna  than  other 


29 

Mien.  In  reply,  it  may  be  demanderl,  why  he 
did  not  warn  unbehevers,  rather  than  his  disci- 
ples, provided  gehenna  denotes  the  approach- 
ing destruction  of  Jerusalem.  For  on  this,  as 
well  as  on  the  other  supposition,  unbelievers 
were  in  greater  danger  than  his  disciples. 
When  that  event  took  place,  the  apostles  were 
scattered  over  the  Roman  empire,  preaching 
the  gospel.  But  there  is  an  adequate  reason 
for  teaching  his  immediate  followers,  and 
the  future  heralds  of  the  cross,  the  doctrine  of 
future  punishment.  He  was  preparing  them 
for  their  work,  by  telling  them  in  the  ear,  what 
they  were  commanded  to  proclaim  upon  the 
house-tops.  In  this,  there  was  an  important 
use.  while  perhaps  he  knew,  that  warnings,  ad- 
dressed to  the  unbelieving  Jews,  would  be  en- 
tirely lost. 

4.  The  remaining  objection  is  more  plau- 
sible, but  equally  futile.  The  disciples  of 
Christ  never  used  gehenna.  except  in  a  sin- 
gle instance,  in  their  epistles  to  the  churches. 
He  commanded  them,  to  proclaim  his  instruc- 
tions upon  the  house-tops,  but  they  do  not 
mention  a  place  of  torment,  under  this  name. 
To  which  it  maybe  replied; — -By  writing 
and  circulating  the  gospels,  containing  the 
4 


30 

history  of  our  Lord,  and  of  his  most  private 
instructions,  they  did  proclaim  to  the  world, 
what  they  were  taui^ht  in  secret."  The  ob- 
jector overlooks  this  circumstance.  He 
seems  to  suppose,  that  the  disciples  never  dis- 
charged the  commission,  to  proclaim  upon  the 
house-tops,  what  they  had  heard  in  the  ear,  if 
future  punishment  is  not  taught  in  their  epis- 
tles and  in  the  very  language  of  his  discourses. 
But  they  did  discharge  it,  by  writing  and  cir- 
culating the  gospels.  Nor  do  we  know,  what 
was  the  ordinary  style  of  apostolic  preaching. 
We  have  only  a  few  examples  given  in  the  acts 
of  the  apostles,  and  in  them  we  find  evident 
traces  of  the  doctrine  of  future  punishment. 
As  in  the  reply  of  Peter  to  the  interrogation  of 
the  vast  multitude,  assembled  on  the  day  of 
Pentecost, — '•  Men  and  brethren  what  shall  we 
do.'*"  He  understands  them  to  inquire,  what 
they  shall  do  for  the  remission  of  their  sins, 
and  directs  them  to  repent.  Their  sense  of 
guilt  and  exposure,  could  not  certainly  have 
resulted  from  an  apprehension  of  temporal 
evils.  Their  crime  had  exposed  them  to  none. 
The  same  may  be  inferred  from  PauPs  address 
to  Felix  ; — '^  As  he  reasoned  of  righteousness. 
temperance  and  judgment  to  come,  Felix  trem- 


31 

bled."  It  was  not  the  fear  ofany  present  dan- 
ger,  that  made  tills  hardened  man  tremble  be- 
fore a  preacher  of  the  cross.  And  probably,  in 
all  their  oral  instructions,  the  doctrine  of  future 
punishment  held  a  sufficiently  conspicuous 
place.  But  in  the  brief  history,  which  we  have 
of  their  first  labors,  and  in  their  epistles,  written 
for  the  sake  of  exposing  certain  errors,  cor- 
recting certain  abuses,  and  elucidating  and 
enforcing  the  abstruser  doctrines  of  religion, . 
it  was  not  to  be  expected,  that  the  first  and 
plainest  truth  of  Christianity,  should  be  formal- 
ly stated  and  proved,  it  was  every  where 
taken  for  granted  by  them.  Most  of  those,  to 
whom  they  wrote,  were  in  possession  of  one 
or  more  of  the  gospels.  None  of  them  doubt- 
ed the  doctrine  of  future  punishment.  I'here 
Vv'as  no  call,  therefore,  for  an  epistle,  designed 
to  refute  the  notion  of  universal  salvation.  Al- 
most all  the  epistles,  are  WTitten  upon  general 
questions,  the  decision  of  which  does  not  ne-* 
cessarily  require  any  allusion  to  the  retribu- 
tions of  another  world.  Would  it  be  strange, 
if,  in  writing  a  letter  to  a  friend  on  church  gov- 
ernment, you  should  say  nothing  of  the  resur- 
rection of  the  body.-^  if  in  such  a  letter,  you 
should  say  nothing  on- the  subject  of  future 


32 

punishment,  would  it  be  right  for  your  friend 
to  infer,  that  you  are  an  universahst  ?  Yet  this 
is  the  reasoning  of  those,  who  say,  that  Paul 
was  an  universahst,  because,  when  writing  on 
other  subjects,  he  has  not  quoted  St.  Matthew 
on  future  punishment!  But  though  the  na- 
ture of  the  case  did  not  require,  that  this  sub- 
ject should  be  designedly  treated  of,  in  por- 
tions of  the  New  Testament  devoted  to  other 
topics,  yet  it  will  hereafter  be  made  to  appear, 
that  the  apostles  recognize  future  punishment, 
as  a  doctrine 'of  Christianity.  Should  it  again 
be  asked,  why  they  did  not  use  tiie  name  ge- 
henna,  when  speaking  of  future  punishment, 
the  answer  is  evident.  If  our  Savior  taught 
the  doctrine  at  all,  he  did  it  almost  constantly 
and  in  a  great  variety  of  forms,  while  he  uses 
gehenna  in  only  four  or  five  of  his  discourses. 
When  this  is  considered,  tlic  single  instance 
in  which  it  is  used  by  James,  seems  to  afford 
it  a  fair  share  of  notice,  especially  since  most 
of  tlie  first  readers  of  the  epistles,  were  not  «» 
Jews  but  Gentiles,  to  whom  other  designations  j 
of  the  place  of  future  punishment  were  more 
familiar.  Thus  it  appears,  that  no  objection 
exists  to  the  conclusion,  established  in  tlii^ 
discourse. 


33 

1  have  now  closed  this  oiithne  of  the  argu- 
ment, in  favor  of  future  punishment,  from  the 
use  of  gehenna  in  the  New  Testament.  The 
ohvious  inference  is,  that  some  men  will  be 
miserable  after  death.  The  existence  of 
heaven,  is  sufficient  proof  of  its  being  the  resi- 
dence of  happy  spirits.  An  analogous  con- 
clusion is  drawn  from  the  existence  of  a  place* 
of  punishment.  It  is  inhabited.  Indeed,  so 
long  as  it  is  acknowledged,  that  faith  in  Christ 
is  the  only  security  against  destruction  in  hell, 
it  cannot  be  questioned,  that  many  are  involv- 
ed in  it.  It  cannot  be  believed,  that  all  the 
dead  chose  to  serve  God  in  their  life  time,  at 
the  hazard  of  losing  the  dearest  earthly  ob- 
jects. This  is  not  the  case  with  all  the  living, 
even  in  this  enlightened  and  religious  age. 
How  many,  as  far  as  the  eye  can  follow  them, 
even  to  the  verge  of  eternity,  bear  the  marks 
of  the  most  decided  impiety!  But  this  point 
need  not  be  argued.  There  is  a  hell,  in  which 
li^  incorrigible  sinners  are  punished. 


4* 


LECTURE  11. 

THE  CERTAINTY  OF  FUTURE  PUNISHMENT  FROM 
THE  USE  OF  HADES. 

Luke  xvi.  23. 

And  in  he//,  he  /if ted  up  his  eyes,  being  in  torments. 

The  Greek  poets  divide  Hades  into  two 
apartments,  one  of  which  they  call  Tartarus, 
where  the  wicked  dwell  in  great  degradation 
and  misery,  the  other  E/ysium.  the  delightful 
residence  of  the  righteous.  The  latter  Jews, 
many  of  whom  were  better  acquainted  with 
the  Greek  than  with  the  Hebrew  language, 
adopted  the  same  meaning,  with  only  slight 
modifications.  They  supposed  hades  to  be  a 
vast  subterranean  receptacle,  in  which  the 
souls  of  men  exist  in  a  separate  state,  until 
the  resurrection  of  their  bodies.  According 
to  them,  the  region  of  the  blessed,  called 
paradise  in  allusion  to  their  own  scriptures,  is 
in  the  upper  part  of  this  receptacle ;  while  be- 


neath  is  the  abyss,  m  which  the  souls  of  the 
wicked  are  subjected  to  punishment.  Thus 
it  appears,  they  sometimes  used  it  in  a  more 
extensive  sense  than  they  attached  to  gehenna, 
which  denotes  only  the  place  of  torment,  or 
that  part  of  hades  where  the  wicked  are  con- 
fined. That  these  are  the  views,  which  the 
contemporaries  of  Christ,  both  Jews  and  Gen- 
tiles, entertained,  no  one  disputes.  In  the 
New  Testament,  the  same  signification  pre- 
vails. But  hades  does  not  always  include 
both  apartments  or  divisions  of  the  receptacle. 
It  most  frequently  denotes,  either  the  place  of 
torment  or  paradise,  and  not  ordinarily  both 
at  once.  The  reason  of  this,  is,  that  persons, 
who  are  mentioned,  as  dwelling  or  destined  to 
dwell  there,  are  decidedly  fitted  for  the  region 
of  the  blessed,  or  for  the  abyss  of  woe,  and 
cannot  be  spoken  of  as  inhabiting  both.  When 
the  wicked  are  said  to  descend  to  hades, 
that  part  of  it  is  intended,  which  is  called  by 
the  Greeks  tartarus,  and  by  the  Hebrews  ge- 
henna; but  when  the  righteous  descend 
thither,  it  is  to  elysium  or  paradise.  Thus, 
on  one  occasion,  it  is  said  in  reference  to 
Christ,  that  his  soul  was  not  lefi:  in  hades ;  and 
on  another,  that  the  rich  man  also  died,  and  in 


hades  he  lifted  up  his  eyes,  being  in  torments. 
Both  declarations  are  true.  Christ  and  the 
rich  man  descended  to  hades,  but  not  to  the 
same  apartment;  one  went  to  paradise  with 
the  penitent  thief,  the  other  went  to  be  tor- 
mented in  gehenna.  Lazarus  was  carried  by 
angels  to  Abraham's  bosom,  another  name  of 
the  region  of  bliss,  while  the  angels,  who  kept 
not  their  first  estate,  were  cast  down  to  tar- 
tarus,  that  part  of  hades  in  which  the  wicked 
are  tormented. 

It  seems,  on  the  authority  of  these  facts, 
that  an  invincible  argument,  in  favor  of  future 
punishment,  may  be  drawn  from  the  use  of  ha- 
des. But  it  is  objected,  that  it  most  common- 
ly means  the  grave,  and  that,  when  it  will  not 
bear  this  signification,  it  is  not  demonstrably 
a  place  of  torment.  Such  assertions  are  easi- 
ly made,  and  greedily  credited  by  multitudes, 
which  renders  it  necessary  to  notice  all  the 
passages,  in  which  the  word  occurs.  We 
first  meet  with  it,  in  the  eleventh  chapter  of 
Matthew.  '^  And  thou  Capernaum,  which  art 
exalted  unto  heaven,  shah  be  brought  down  to 
hell."  This  is  repeated  in  Luke  ; — -  And  thou, 
Capernaum,  whicli  art  exahed  to  heaven,  shalt 
be  thrust  down  to   hell."     lu  tiiese  places, 


37 

hades  is  probably  used  for  that  part,  where 
lost  men  are  tormented.  On  this  supposition, 
the  dechiration  of  Christ  to  the  inhabitants  of 
Capernaum,  is  this ; — Your  privileges  have  been 
great.  I  have  given  you^  every  suitable  evidence 
of  my  divine  mission^  but  you  have  rejected  me. 
Your  trial  is  now  completed.  You  must  be  thrust 
down  to  hell.  But  this  is  not  certainly  his 
meaning.  In  speaking  of  their  privileges  and 
prosperity,  he  compares  them  in  their  exalta- 
tion to  heaven  ;  in  speaking,  therefore,  of  their 
impending  calamities  and  ruin  as  a  city,  he 
might  aptly  compare  the  extent  of  their  fall 
with  the  world  of  departed  spirits,  which,  ac- 
cording to  Jewish  notions,  is  the  lowest  imagi- 
nable place.  But  on  this  supposition,  the 
strength  and  liveliness  of  the  figure,  depends 
upon  the  primary  and  proper  meaning  of  ha- 
des. Our  Lord  tells  them,  you  are  exalted 
very  high,  even  to  heaven,  but  you  shall  be 
thrust  down  very  low,  even  to  hades.  The 
grave  cannot  be  intended.  In  the  sixteenth 
chapter  of  Matthew,  the  word  again  occurs. 
"I  say  also  unto  thee,  that  thou  art  Peter; 
and  upon  this  rock,  I  will  build  my  church, 
and  the  gates  o^  hades  shall  not  prevail  agiinst 
it."    Here,  it  is  used  for  Satan  and  his  subor- 


38 

dinate  demons,  the  inhabitants  of  tartarus. 
Glirist  promises,  that  the  powers  of  evil  shall 
not  destroy  his  church.  Were  hades  the 
grave,  the  fiirure  would  have  neither  force  nor 
beauty.  It  is  obvious,  without  a  declaration, 
that  the  grave  cannot  undermine  Christianity. 
It  is  quite  absurd,  to  charge  it  with  such  an  in- 
tention. But  the  world  of  wicked  spirits, 
used,  by  a  common  figure,  for  its  inhabitants, 
is  a  most  malignant  and  powerful  adversary 
to  the  cause  of  truth.  The  next  passage, 
which  we  notice,  is  in  the  fifteenth  chapter  of 
the  first  epistle  to  the  Corinthians.  "  Oh  death 
where  is  thy  sting?  Oh  grave  (oh  hades) 
where  is  thy  victory  ?"  The  apostle  is  speak- 
ing of  the  resurrection.  He  mentions  Christ, 
as  the  author.  What,  then,  is  imphed  in  the 
resurrection,  or  over  what  powers  does  Christ 
triumph  in  accomplishing  that  event  ?  He 
resuscitates  the  body,  which  is  held  in  the 
chains  of  death,  and  recalls  the  soul  from  the 
receptacle  of  the  dead,  to  re-unite  it  to  the 
body.  These  are  the  powers,  alluded  to  in  the 
text; — ^^ Oh  death,  where  is  tiiy  sting?  Oh 
hades,  wiiere  is  thy  victory  ?"  The  passage, 
therefore,  is  incumbered  with  no  ditliculty,  on 
assigning  to  hades,  the  meaning  which  it  bore 


3^ 

in  Greek  linage.  This  interpretation,  how- 
ever, is  not  the  one,  which  appears  most  satis- 
factory. The  apostle  probably  did  not  intend 
to  convey,  more  than  one  idea  by  the  expres- 
sions ; — "  Oh  death  where  is  thy  sting,  Oh 
grave  where  is  thy  victory?"  After  having 
explained  the  glorious  resurrection,  which 
Christ  has  procured  for  his  followers,  he  tri- 
umphantly inquires,  where  is  the  victory  of  sin, 
or  of  the  powers  arrayed  against  the  chris- 
tian? He  declares,  that  the  sting  of  death. 
or  that,  which  renders  death  terrible,  is  sin. 
Over  this,  Christ  has  completely  triumphed. 
By  obtaining,  for  his  disciples,  an  inheritance 
in  heaven,  of  which  their  resurrection  is  the 
first  fruits,  he  has  disappointed  sin,  and  de- 
prived it  of  its  prey.  This  explanation  attaches 
to  death  and  hades,  the  same  sense,  and  sup- 
poses, that  they  are  put  by  metonymy,  for  the 
authors  of  death,  or  for  satan  and  his  angels, 
the  inhabitants  of  hades.  Besides  the  passa- 
ges already  alluded  to,  in  which  the  word  oc- 
curs, we  find  it  four  times  in  the  Apocalypse  of 
St.  John ; — •'  I  am  he  that  liveth  and  w^as  dead  ; 
and  behold  I  am  alive  forevermore,  Amen ;  and 
have  the  keys  o(  hades  diud  of  death.*'  Keys  are 
an  emblem  of  power.    Christ  asserts  his  autho- 


40 

rity,  not  over  death  and  the  grave,  for  that 
would  be  mere  tautology,  but  over  death  and 
all  those,  who  have  passed  into  the  unseen 
state.  It  is  not  used  in  this  place,  in  a  sense 
which  is  inconsistent  with  its  having,  for  a 
primary  and  literal  meaning,  the  mansion 
or  world  of  the  dead.  "  And  I  looked  and 
behold  a  pale  horse,  and  his  name  that  sat  on 
him  was  death  :  and  hades  followed  with  him.'' 
Death  on  a  pale  horse,  is  an  emblem  of  a  de- 
structive pestilence.  But  it  is  not  so  easy,  to 
determine  the  signification  of  hades.  It  pro- 
bably means,  that  vast  multitudes  became  vic- 
tims of  the  disease,  or  were  drawn  down  to 
the  mansions  of  the  dead.  This  is  a  sense, 
which  suits  the  passage,  and  which  renders  it 
altogether  unnecessary,  to  apply  to  hades  a 
different  meaning  from  that,  which  it  ordinarily 
bears.  "  And  I  saw  the  dead,  small  and  great, 
stand  before  God  :  and  the  books  were  open- 
ed :  and  another  book  was  opeued,  which 
is  the  book  of  life,  and  the  dead  were  judged 
out  of  those  things,  which  were  written  in  the 
books,  according  to  their  works.  And  the  sea 
gave  up  the  dead,  which  were  in  it;  and  dcatli 
and  hades  delivered  up  the  dead,  which  were  in 
them:  and  they  were  judged  every.man  accord- 


41 

iiig  to  their  works."  This  is  an  account  of  the 
last  judgment.  1  lie  dead  all  appeared  before 
the  tribunal  of  Christ.  The  sea  and  death  and 
hades  gave  up  the  dead  which  were  in  them. 
This  is  a  familiar  mode  of  expressing  a  general 
resurrection.  All  who  had  suffered  death 
from  any  cause  whatever,  appeared  before  the 
judgment  seat,  •*  And  they  were  judged  every 
man  according  to  their  works. '  By  this  it  is 
not  determined,  whether  hades  means  the 
mansion  of  the  dead,  or  simply  the  grave.  It 
is  only  affirmed,  that  there  was  a  general 
resurrection  of  men,  whether  they  had  perish- 
ed in  the  sea  or  by  disease,  or  in  some  other 
form  But  it  is  immediately  added,  that  death 
and  hades  were  cast  into  the  lake  of  fire.  This, 
it  has  been  supposed  means,  that  no  death 
shall  occur  after  the  judgment  day.  Such  an 
interpretation,  however,  poorly  accords  with 
the  succeeding  declaration. — '*  This  is  the  se- 
cond death."  For  if  casting  death  and  hades 
into  the  lake  of  fire  only  denotes,  that  those 
who  had  once  been  victims  of  them,  shall 
never  be  again,  there  is  no  propriety  in  call- 
ing it  the  second  death.  Another  interpreta- 
tion is  much  better.  Death  is  put  for  the  au- 
thors of  death,  and  hades,  for  the  inhabitants 
5 


4ii 

of  tartarus,  for  Satan  and  all  the  enemies  of 
Christ.  The  authors  of  death  and  the  pow- 
ers of  darkness  are  thus  represented  as  cast 
into  the  lake  of  lire.  "  This  is  the  second 
death."* 

All  the  passages  in  which  hades  occurs  in 
the  New  Testament  have  now  been  noticed. 
In  every  instance  it  has  reference,  more  or  less 
direct,  to  the  mansions  of  the  dead.  In  cases 
where  it  is  used  figuratively,  the  force  of  the 
language  depends  upon  this  literal  and  prima- 
ry sense.  But  in  this  examination,  the  most 
important  paragraph  in  which  it  is  found,  re- 
quires more  consideration.  I  refer  to  tl  e 
parable  of  the  rich  man  and  Lazarus  in  the 
sixteenth  chapter  of  Luke.  The  Pharisees 
had  overheard  a  discourse  in  which  Christ 
had  taught  his  disciples  the  impossibility  of 
serving  God  and  mammon;  and  being  cove- 
tous, they  derided  him.  In  illustration  of 
what  he  had  said  he  tells  them, — '^  There  was 
a  certain  rich  man,  which  was  clothed  in  pur- 
ple and  fine  linen,  and  fared  sumptuously 
everyday:  and  there  was  a  certain  beggar 
named  Lazarus  which  was  laid  at  his  gate, 

=*  See  Eichhorn  on  Revelationp. 


43 

iull  of  sores,  and  desiring  to  be  fed  with  the 
crumbs  which  fell  from  the  rich  man's  table: 
moreover,  the  dogs  came  and  licked  his 
sores.  And  it  came  to  pass,  that  the  beggar 
died,  and  was  carried  by  angels  into  Abra- 
ham's bosom.  The  rich  man  also  died,  and 
was  buried:  And  in  hell  he  lifted  up  his  eyes, 
being  in  torments,  and  seeth  AbrahauLafar 
off,  and  Lazarus  in  his  bosom.  And  he  cried, 
and  said,  Father  Abraham,  have  mercy  on  me 
and  send  Lazarus,  that  he  may  dip  the  tip  of 
his  finger  in  water,  and  cool  my  tongue :  for  I 
am  tormented  in  this  flame."  By  this  he 
teaches  them,  what  is  the  consequence  of  rely- 
ing upon  riches.  Men  who  serve  wealth,  or 
seek  their  supreme  good  in  it,  cannot  serve 
God.  The  consequence  is,  that  after  death, 
they  will  be  sent  into  a  place  of  misery; 
while  many  of  the  poor,  who  were  not  un'er 
such  a  temptation,  will  be  admitted  to  a  hap- 
py life.  Whether  Dives  and  Lazarus  are  ficti- 
tious persons  or  not,  is  immaterial,  in  deciding 
the  sense  which  the  sacred  writers  have  at- 
tached to  hades.  No  hypercriticism  has  ever 
been  able  to  explain  this  parable,  so  as  to 
weaken  the  evidence  which  it  affords  in  favor  of 
future  punishment.     In  accordance  with  thi^ 


44 

undeniable  example,  hades  may  be  translated 
the  abode  of  the  dead,  except  in  a  few  passa- 
ges where  it  is  used  figuratively,  and  in  evi- 
dent allusion  to  this  sense.     In  confirmation 
of  this,  I  would  refer  to  an  additional  source  of 
evidence.     The  sacred  writers  employ,  in  the 
place  of  hades,  a  word  which  they  considered 
precisely  synonymous.     In  our  version,  it  is 
rendered,  the  deep^  the  pit^  the  bottomless  piL 
It  occurs  in  the   tenth   chapter  of  Romans. 
"  But  the    righteousness    which   is   of  faith, 
speaketh  on  this  wise  :  say  not  in  thine  heart, 
who  shall  ascend  into  heaven  ?  that  is,  to  bring 
Christ  down  from    above  :  or,   who  shall  de- 
scend into  the  deep?  that  is,  to  bring  Christ 
up  again  from  the  dead?"     When  the  Jews 
wished  to  describe  anything  as  above  human 
power,  they  compared  it  with  the  impossibili- 
ty of  ascending  into  heaven,  or  of  descending 
into  the   deep,   the  receptacle  of  the   dead. 
The  apostle  declares,  that  no  such  impossi- 
bility attends  salvation  by   faith.     St.  Luke 
also  informs  us,  that  a  legion  of  devils  besought 
Christ  not  to  conmiand   them  to  go   into  the 
deep.     Tlie  word  occurs  repeatedly  in  Revela- 
tions.    '^  And  the  fifth  angel   sounded,  and   1 
.«aw   a  star  fall  from  heaven  unto  the  earth: 


4,  J 

and  to  him  was  given  the  key  of  the  bottom- 
less pit.  Aiid  he  opened  tlie  bottomless  pit; 
and  there  arose  a  smoke  out  of  the  pit^  as  the 
smoke  of  a  great  furnace."  The  passages, 
therefore,  in  which  this  name  is  found,  may  be 
employed  ia  the  argument,  in  connexion  with 
those  in  which  hades  is  the  term  of  designa- 
tion. 

There  is  no  reply,  which  can  be  made  to  the 
conclusion,  at  which  we  have  arrived,  unless  it 
is,  that  hades  in  the  version  of  the  Seventy, 
and  the  corresponding  word  in  the  Hebrew 
bible,  never  mean  the  world  of  departed  spirits. 
That  such  an  objection  is  unfounded,  the  fol- 
lowing passages  from  the  Old  Testament 
clearly  show.  "  Hades  from  beneath  is  mov- 
ed for  thee,  to  meet  thee  at  thy  coming.  It 
stirreth  up  the  dead  for  thee,  even  all  the  chief 
ones  of  the  earth :  it  hath  raised  up  from  their 
thrones  all  the  kings  of  the  earth."  This  is  the 
song  of  triumph  on  the  fall  of  the  king  of  Baby- 
lon. It  represents  the  dead  as  assembled  in  one 
place,  and  all  the  kings  of  the  earth  as  rising 
up  to  meet  the  tyrant.  We  have  instances 
too  of  the  opposition,  in  which  heaven  for 
height,  and  hades  for  depth,  were  conceived  to 
stand  to  each  other,  which  is  entirely  incon- 


4(5 

sistent  with  the  opinion,  that  the  word  in  the 
Old  Testament  always  denotes  the  grave. 
"Canst  thcLi  by  searching  find  out  God? 
Canst  thou  find  out  the  Almighty  unto  perfec- 
tion? It  is  high  as  heaven,  what  canst  thou 
do?  deeper  than  hades;  what  canst  thou 
know  ?"  Surely  they  might  have  looked  into 
the  grave.  "  If  I  ascend  up  into  heaven,  thou 
art  there:  If  I  make  ray  bed  in  hades,  behold 
thou  art  there."  ''  Though  they  dig  into  ha- 
des, thence  will  my  hand  take  them :  though 
they  climb  up  to  heaven,  thence  will  I  bring 
them  down."  "  A  fire  is  kindled  in  mine  an- 
ger, and  shall  burn  to  the  lowest  hades."  The 
force  of  the  figure  depends  upon  hades  being 
the  lowest  conceivable  place,  or  a  very  low 
place  in  the  earth,  where  both  Jews  and  Greeks 
vsupposed  the  mansion  of  the  dead  to  be  situ- 
ated. To  check  the  presumption  of  Job,  God 
inquires  of  him; — '^  Have  the  gates  of  death 
been  opened  unto  thee,  or  hast  thou  seen  the 
doors  of  the  shadow  of  hades  .^"  Tins  chal- 
lenge shows,  that  the  grave,  the  doors  ol  u  hich 
are  accessible  to  men,  is  not  the  subject  of 
discourse.  "The  wicked  shall  be  turned  into 
hades\>  and  all  the  nations  that  ibrget  God." 
Not   onlv  the  wicked   but   the  righteous  are 


turned  into  the  grave,  yet  both  do  not  descend 
to  hell.  But  were  hades  used  in  the  Old 
Testament  for  the  place  of  departed  spirits, 
there  would  be  no  valid  argument  against 
its  having  this  sense  in  the  New.  We  find  it  in 
the  writings  of  the  Apostles.  We  ask  its 
meaning.  The  abettor  of  universal  salvation 
replies,  that  in  the  Old  Testament  it  always 
denotes  the  grave.  But  on  reading  the  gospels, 
we  discover,  that  persons  live  and  act  in  it.  If 
therefore  it  means  the  grave  in  the  Hebrew 
scriptures,  it  must  have  another  signification, 
which  will  suit  the  descriptions  given  of  it 
in  the  New  Testament.  There,  in  several 
instances  at  least,  it  obviously  means  the 
mansion  of  the  dead.  It  is  consequently 
trifling  with  our  understandings,  to  say,  that 
it  sometimes  signifies  the  grave,  which  may 
be  true,  while  it  sometimes  means  a  place  of 
punishment  beyond  the  grave. 

This  investigation  in  my  own  judgment  es- 
tablishes the  conclusion  of  the  last  lectiu-e. 
that  some  men  will  be  subjected  to  punish- 
ment in  the  future  state.  In  the  pursuit  of 
this  truth,  its  solemn  and  motnentous  import 
has  not  escaped  my  mind.  Though  the  sub- 
ject has  demanded  the  undivided  and  unim- 


48 

passioned  mind  of  tlie  critic,  yet  the  tboueht 
has  not  failrd  to  arise  as  those  passages,  w  h'ch 
disclose  the  fates  of  men,  have  passed  in  re- 
view, that  you  and  I  are  travelling  to  eternity, 
and  that  we  are  personally  concerned  in  the 
awful  fact  which  has  been  unfolded.  The 
reflection  is  not  easily  eluded,  that  the  privi- 
leges which  we  enjoy  may  be  abused  and  in- 
volve us  in  deeper  misery.  Capernaum  once 
exalted  to  heaven,  is  now  thrust  down  to  hell. 
They  who  despised  Moses'  law  died  without 
mercy  ;  of  how  much  sorer  punishment  shall 
he  be  thought  worthy,  who  rejects  the  gospel  ? 
The  man  who  was  clothed  in  purple  and  fine 
hnen  and  fared  sumptuously  every  day,  has 
closed  his  career  of  pride  and  luxury,  and  in 
hell  he  lifts  up  his  eyes  being  in  torments. 
Perhaps  one  of  my  own  beloved  congregation 
is  ripening  for  such  a  fate.  Perhaps  he  is 
guilty  of  covetousness  that  gross  idolatry; 
perhaps  he  is  fascinated  by  pleasure ;  perhaps 
he  is  held  by  some  great  but  worldly  ambition  ; 
perhaps  he  is  bewildered  by  error;  perhaps 
some  iron-handed  vice  is  subduing  him  to  the 
dominion  of  satan ;  perhaps,  if  no  other  foe 
assails  him,  stupidity  and  procrastination  are 
hurrying  his  soul  into  the  pit.     This  possibili- 


49 

ty  IS  a  solemn  and  overwhelming  truth. 
Painful  as  the  admission  is.  it  cannot  he  with- 
held. To  deny  it  would  suhserve  no  valucible 
purpose,  but  would  involve  me,  in  the  con- 
demnation of  a  false  witness,  and  you  in  the 
anguish  of  disappointment.  God  has  given 
us  this  life,  in  which  to  prepare  for  the  next. 
What  folly  then  is  superior  to  his,  who  bends 
all  his  efforts  to  the  desires  of  this  world,  who 
bounds  his  vision  by  the  limits  of  time  ?  Will 
it  avail  any  thing  in  the  day  of  Jesus  Christ, 
that  he  refused  instruction  and  despised  re- 
proof? that  he  listened  not  to  the  monitions 
of  the  spirit  and  word  of  God,  nor  to  the 
appeals  of  conscience,  nor  to  tlie  preaching  of 
the  cross  ?  And  w^ho  will  be  able  to  screen  the 
naked  spirit  of  that  false  ambassador  of 
Christ,  who  fearful  of  giving  momentary  pain 
or  of  incurring  the  hatred  of  men.  allows  his 
hearers  to  be  ignorant  of  their  exposure  or  in- 
sensible of  it?  The  awful  truth,  that  nothing 
will  protect  the  unfaithful,  should  never  be 
forgotten.  A  little  while  hence,  an  account 
of  my  stewardship  will  be  demanded.  Then 
at  the  tribunal  of  Jesus  Christ,  we  must  stand 
together.  The  books  will  be  opened  and  out 
of  them  we  shall  be  judged.  Among  other 
thmgs  there  recorded,  is  the  history  of  my 


50 

ministry !  Do  not  then  demand  of  me  a  mode 
of  preaching,  which  suits  the  carnal  mind. 
There  too,  are  your  lives  with  every  thought, 
word  and  action,  distinctly  traced  !  Then  de- 
mand not,  that  I  should  feed  your  hopes  of 
impunity  in  sin,  and  lull  you  into  a  false  secu- 
rity. Remember,  another  book  will  be  open- 
ed, which  is  the  book  of  hfe,  and  whosoever 
is  not  found  written  therein  will  be  cast  into 
the  lake  of  fire.  Let  not  this  assembly  break 
up  without  solemnly  inquiring,  where  and 
with  whom  you  will  soon  assemble.  Where  ? 
Not  in  a  world  of  probation.  With  whom.'* 
Not  in  a  mixed  company  of  christians  and  un- 
believers. But  you  will  either  rise  to  the  frui- 
tion of  heavenly  society  and  occupations,  or 
descend  into  the  abyss  with  satan  and  his  an- 
gels. Inquire,  to  which  of  these  states  are 
your  characters  most  suited.  How  would  the 
all  engrossing  question  be  decided,  were  you 
now  to  die?  In  what  place  would  you  ap- 
pear, in  Paradise  or  in  Gehenna  ?  Does  con- 
science decide  against  you?  Oh  my  hearer, 
remember  the  Lamb  of  God,  which  taketh 
away  the  sins  of  the  world  !  Trust  in  him, 
and  then  you  may  triumi)!iantly  exclaim  :  Qiji 
death,  where  is  thy  sting?  Oh^  Imdes^  where 
is  thy  victory  ? 


LECTURE  III. 

THE   CERTAINTY  OF   FUTURE   PUNISHMENT  FRO^f 
AliSsCELLANLOLS  PAbfcjAGEcJ. 

Matthew  vii,  13,  14. 

Enter  ye  in  at  the  strait  gate ;  for  %vide  is  the 
gate^  and  broad  is  the  way  that  leadeth  to  de- 
struction^ and  many  there  he  ivhich  go  in 
thereat  :  because  strait  is  the  gate,  and  nar- 
rotv  is  the  tvay,  which  leadeth  unto  life,  and 
few  there  be  that  find  it. 

In  pursuing  the  subject  of  the  preceding 
lectures,  it  is  important  to  call  your  attention 
to  various  additional  passages  and  forms  of  ex- 
pression, in  which  the  doctrine  of  future  pun- 
ishment is  taught;  since  nothing  is  more 
usual  than  to  censnre  ministers  of  the  ^ospel, 
for  frequently  speaking  of  a  world,  the  name 
of  which  is  found  only  twenty-three  times  in 
the  New  Testament.  The  text  first  sohcits 
our  notice.  The  life  of  which  Christ  here 
speaks,  is  eterrml  life  or  happiness  in  heaven. 


52 

That  this  is  the  usual  meaningof  the  word  in 
sucli  connexions,  has  once  been  show  n.  ••  W  hat 
good  thing  shall  I  do,  that  I  may  have  eter- 
7ial  life'P  ''  If  thou  wilt  enter  into  life,  keep 
the  commandnnents."  '-Then  hatl)  Ciod  also 
to  ilie  Gentiles,  granted  repentance  unto  /i/'e.''' 
"I  am  tlie  bread  of  life:  be  that  cometh  to 
me,  shall  never  thirst."  '^Search  the  scrip- 
tures ;  for  in  th.em  }  e  think  ye  have  eternal  life : 
and  they  are  they  which  testily  of  lue.  And 
ye  will  not  come  to  me,  that  ye  might  have 
life^  The  text  then  declares,  that  on  ac- 
count of  the  difficulty  of  discovering  the  way  to 
heaven,  many  v\  alk  in  that  which  leads  to  de- 
struction. Kternal  life  and  destruction  are  op- 
posed to  each  other,  and  denote  different  states 
of  existence;  the  one  of  unsullied  character 
and  of  unalloyed  enjoyment — the  other  of 
complete  moral  ruin  and  wretchedness.  Such 
a  figurative  use  of  ( lest  nut  ion  is  common  in  all 
languages.  It  is  frequent  in  the  bible.  ^vPride 
goeth  before  destruction,"  not  annihilation, 
but  the  ruin  of  one's  character  and  peace. 
'^Oh  Israel,  thou  hast  destroyed  thyself" 
"  Destroy  not  him  with  thy  meat"  '^  Punish- 
ed with  everlasting  destruction."  Agreeably 
to  this  use,  the  words  of  Christ  contain  the 


following  solemn  exhort«ition.  Enter  in  at 
that  strait  gate,  which  leads  to  eternal  Imppiness ; 
for  wide  is  the  gate  and  broad  is  the  way^  which 
leads  to  the  miseries  of  ttie  wicked  in  hcU ;  because 
strait  is  the  gate  and  narrow  is  the  way  which 
leads  to  eternal  happiness^  and  few  there  be  that 
find  it.  The  supposition  that  '•  destruction'''' 
denotes  the  calamities  which  were  soon  to 
befall  the  Jewish  nation,  cannot  be  sustained. 
The  miseries  spoken  of  are  such  as  happen 
to  those,  and  those  only,  who  enter  not  into 
eternal  happiness  ;  whereas,  on  the  scheme 
of  universal  salvation,  those  who  perished  ia 
the  destruction  of  Jerusalem  found  the  way  to 
heaven,  as  truly  as  those  who  escaped.  But 
it  is  sometimes  said,  that  life  in  the  text  means 
the  kiui^dbm  of  Christ,  considered  simply  as 
a  te.-nporal  kingdom;  and  that  all  who  be- 
came its  subjects  were  to  be  saved  from  the  de- 
struction of  Jerusalem,  while  those  who  would 
not  recognize  the  Messiah,  were  to  perish. 
Such  is  the  disposition  of  men  to  reduce  the 
benefits  of  Christianity,  to  the  melioration  of 
their  temporal  condition  I  This,  the  Jews 
did — this  universalists  do  now.  We  must 
believe,  according  to  these  interpreters, 
that  the  object  of  Christ's  untiring  admoni- 
6 


54 

tions  and  warnings,  was  to  save  a  little  band 
of  men  from  the  flames  of  Jerusalem  !  But 
have  they  forgotten,  what  our  Lord  declares, 
that  if  half  the  mighty  works,  which  he  did  in 
Capernaum,  had  been  done  in  Tyre  and  Sidon, 
they  would  have  continued  to  this  day  ?  Why 
then  did  he  not  save  these  cities,  rather  than 
Capernaum  ?  If  his  object  was  to  deliver  a  few 
persons  from  temporal  calamities,  his  success 
would  have  been  much  greater  in  the  cities  of 
the  plain.  There,  according  to  his  own  de- 
claration, he  would  have  produced  a  general 
reformation,  while  in  Jerusalem,  he  gained 
only  a  few  disciples.  He  might  have  reasons 
for  not  entering  on  his  mission  to  save  the 
world  from  spiritual  evils,  sooner  than  he 
did;  but  if  his  object  was  to  rescue  a  few 
men  from  such  a  calamity  as  the  destruction  of 
a  city,  the  best  opportunity  was  not  selected. 
He  did  not  save  Jerusalem,  nor  the  great  body 
of  its  inhabitants,  nor  the  other  cities  of  Ju- 
dea,  where  his  works  were  performed;  yet 
he  says,  that  had  he  appeared  for  the  cities 
of  the  plain,  they  would  have  repented  and 
continued  prosperous.  Universalists,  liow- 
ever,  tell  us,  that  all  the  terrible  denunciations, 
with  which  he  closes  most  of  his  parables,  and 


which  he  intersperses  in  all  his  instructions, 
relfite  to  the  approaching  ruin  of  Jerusalem: 
an  i  a:u3n<]^  the  rest,  we  must  believe,  that  the 
text  is  of  this  description.  There  is,  however, 
not  only  an  improbability  on  the  face  of  i heir 
assertion,  but  it  is  wholly  unsustained.  Life 
no  where  means  an  enjoyment  of  the  tem[)0- 
ral  privileges  of  the  true  church.  To  enter 
into  life,  may  denote  entering  into  the  king- 
dom of  God,  when  this  last  expression  is  used 
for  heaven,  but  in  no  other  case.  Though 
enough  has  been  said  to  establish  the  proof, 
svliich  the  text  affords,  of  future  punishment, 
yet  I  cannot  forbear  adverting  to  the  unan- 
swerable confirmation,  furnished  by  an  analo- 
gous passage  in  the  thirteenth  chapter  of  St. 
Luke.  "  Then  said  one  unto  him.  Lord,  are 
there  few  that  be  saved?"  What  is  the  im- 
port of  this  inquiry?  saved  from  what?  from 
the  destruction  of  Jerusalem?  The  answer 
of  Christ  will  determine.  '^  And  he  said  unto 
them,  strive  to  enter  in  at  the  strait  gate  ;  for 
many.  I  say  unto  you.  will  seek  to  enter  in  and 
shall  not  be  able.  When  once  the  master  of 
the  house  is  risen  up  and  hath  shut  to  the 
door,  and  ye  begin  to  stand  without  and  to 
knock  at  the  door,  saying,  Lord,  Lord,  open 


5b 

unto  us;  and  he  shall  answer,  I  say  unto  you. 
I  know  you  not  whence  ye  are  :  then  shall  ye 
say ;  we  have  eaten  and  drunk  in  thy  presence 
and  thou  hast  taught  in  our  streets.  But  he 
shall  say,  I  tell  you,  I  know  you  not  whence  ye 
are:  depart  from  me  all  ye  workers  of  iniqui- 
ty. There  shall  be  weeping  and  gnashing  of 
teeth,  when  ye  shall  see  Abraham  and  Isaac 
and  Jacob  and  all  the  prophets  in  the  kingdom 
of  God.  and  you  yourselves  thrust  out.*'  The 
figure  of  shutting  to  the  door,  seems  to  refer 
to  the  close  of  probation  ;  and  the  banish- 
ment of  the  workers  of  iniquity,  from  the  pre- 
sence of  Christ,  when  seeking  for  admission,  is 
utterly  inexplicable,  on  any  supposition,  but 
that  of  a  final  judgment.  But  what  should  set 
the  subject  at  rest,  is  the  closing  representa- 
tion ; — '*And  there  shall  be  weeping  and 
gnashing  of  teeth,  when  ye  shall  see  Abraham 
and  Isaac  and  Jacob  in  the  kingdom  of  God, 
and  you  yourselves  thrust  out.''  Tliis,  as  well 
as  the  other  facts  here  stated,  has  not  yet 
taken  place,  and  can  be  fulfilled  only  at  the 
close  of  the  world.  Then,  and  not  till  then, 
shall  they  "  come  from  the  east  and  from  the 
we  t  and  from  the  north  and  from  vhc  south,** 
out  of  all  nations,  ^'  and  sit  down  in  the  kino-- 


dom  of  God."  This  account  must  not  only 
be  regarded,  as  an  illustration  of  the  views 
which  have  been  taken  of  the  text,  but  also, 
as -an  independent  proof  of  future  punishment. 
2.  "•  The  Son  of  man  shall  send  forth  his 
angels,  and  they  shall  gather  out  of  his  king- 
do[n  all  things  which  offend  and  them  that  do 
iniquity  ;  and  shall  cast  them  into  the  furnace 
of  fire:  there  shall  be  wailing  and  gnashing 
of  teeth."  This  seems  to  be  sufficiently  ex- 
plicit and  intelligible,  especially  if  we  read  in 
connexion  with  it  the  following  text.  "  So 
shall  it  be  at  the  end  of  the  world  ;  the  angels 
shall  come  forth  and  sever  the  wicked  from 
among  the  just,  and  shall  cast  them  into  the 
furnace  of  fire:  there  shall  be  wailing  and 
gnashing  of  teeth."  This  too,  it  is  said,  re- 
lates to  the  destruction  of  Jerusalem,  at  which 
time  the  Jews  ceased  to  be  a  nation.  But  in 
that  event  the  declaration  was  not  accom- 
plished, that  the  wicked  shall  be  separated 
from  the  just,  and  that  all  things  which  offend 
shall  be  gathered  out  of  Christ's  kingdom. 
Not  to  say,  that  this  is  predicted  to  take  place 


Math.  xiii.  41,  42,  49,  50, 

6* 


58 

at  the  end  of  the  world,  which  it  will  be  diffi- 
cult to  prove,  means  the  end  of  the  Jewish 
state;  it  is  obvious,  that  Christ  has  never  yet 
gathered  out  of  his  kingdom,  all  things  which 
offend  and  them  which  do  iniquity.  It  should 
also  be  noticed,  that  ^c/ie/ma  and  the  furnace  of 
fire    are    synonymous   expressions. 

3.  "  Many  shall  come  from  the  east  and 
west  and  shall  sit  down  with  Abraham,  Isaac 
and  Jacob,  in  the  kingdom  of  heaven.  But  the 
children  of  the  kingdom  (the  Jews  who  had 
enjoyed  the  privileges  of  the  kingdom  of  God 
on  earth)  shall  be  cast  into  outer  darkness: 
there  shall  be  weeping  and  gnashing  of  teeth." 
The  kingdom  of  heaven  in  this  place,  mani- 
festly means  the  heavenly  world.  When 
many  of  the  Gentiles  are  admitted  into  it,  in 
company  with  the  pious  ancestors  of  the 
Jews,  they  themselves  are  to  be  cast  into 
outer  darkness,  where  they  are  to  suffer  the 
most  excruciating  torments.  The  representa- 
tion of  men  coming  from  all  parts  of  the 
earth,  and  entering  hko  the  immediate  socie- 
ty of  the  patriarclis,  while  the  unbelieving 
children    of   the    visible    church    are    cast 

Matli.  viii.  11    12. 


59 

into  a  dark  and  miserable  place  by  themselves, 
is  not  applicable  to  any  events,  which  have 
taken  place  in  this  world.  In  the  fifth  chap- 
ter of  St.  John,  the  same  fact  is  differently  ex- 
pressed. "  Marvel  not  at  this :  for  the  hour 
is  coming,  in  the  which  all  that  are  in  the 
graves  shall  hear  his  voice,  and  shall  come 
forth;  they  that  have  done  good,  unto  the 
resurrection  of  life;  and  they  that  have  done 
evil,  unto  the  resurrection  of  damnation." 
Punishment,  is  not  only  the  sense  ofdamjiafion. 
most  agreeable  to  common  usage,  but  which 
the  construction  of  this  sentence  requires. 
While  some  of  the  dead  are  raised  to  immor- 
tal happiness,  others  will  come  forth  to  the 
resurrection  of  damnation.  They  are  not 
annihilated,  nor  admitted  to  heaven,  but  are 
condemned  and  punished. 

4.  At  the  same  conclusion  we  arrive,  by 
examining  that  large  class  of  passages,  which 
develope  the  principles  on  which  the  destinies 
of  men  will  be  decided.  '*  But  I  say  unto  yoa, 
that  every  idle  word  that  men  shall  speak, 
thev  shall  give  account  thereof,  in  the  day  of 
judgment.     For  by  thy  words  thou  shalt  be 

Math.  xii.  36,  37. 


bU 

justified  and  by  thy  words  thou  shalt  he  con- 
demned.'' This  is  applied  to  men  generically, 
to  every  generation,  both  of  Jews  and  Gen- 
tiles. "And  his  Lord  was  wroth,  and  deliver- 
ed him  to  the  tormentors,  till  he  should  pay  all 
that  was  due  unto  him.  So  likewise  shall  my 
Heavenly  Father  do  also  unto  you,  if  ye  from 
your  hearts  forgive  not  every  one,  his  brother 
their  trespasses."  "  For  this  we  know,  that 
no  unclean  person,  nor  covetous  man,  who 
is  an  idolater,  hath  any  inheritance  in  the 
kingdom  of  Christ  and  of  God.  Let  no  man 
deceive  you  with  vain  words^  for  because  of 
these  things  cometh  the  wrath  of  God,  upon  the 
children  of  disobedience."  "  Now  the  works 
of  the  flesh  are  manifest,  which  are  these  ; 
adultery,  fornication,  uncleanness,  lascivious- 
ness,  idolatry,  witchcraft,  hatred,  variance, 
emulations,  wrath,  strife,  seditions,  heresies, 
envyings,  murders,  drunkenness,  revellings  and 
such  like ;  of  which  I  tell  you  before,  as  I 
have  also  told  you  in  time  past,  that  tliey 
which  do  such  things  shall  not  inherit  the 
kingdom  of  God."  What  it  is,  to  inherit  the 
kingdom  of  God,  we  are  informed  in  an  ac- 

Math.  xviii.  34,-5.    Eph.  v.  5,  6.     Gal.   v.  19,  21. 


61 

count  of  the  last  judgment.  '*  Conne  ye  bless- 
ed of  my  Father,  inherit  tlie  kingdom  prepar- 
ed for  you  from  the  foundation  of  the  wor.d." 
It  is  to  possess  the  rewards  of  tlie  righteous 
in  heaven.  In  the  foregoing  quotations,  the 
assertion  is  unequivocally  made,  that  certain 
sins  unabandoned,  will  terminate  in  an  exclu- 
sion from  the  blessings  of  salvation.  The  argu- 
ment, derived  from  them  in  favor  of  future  pun- 
ishment, is  grounded  upon  the  historical  fact, 
that  many  persons  enter  the  grave,  with  the 
characters  described.  It  cannot  be  supposed, 
that  they  who  give  no  signs  of  repentance  until 
the  very  crisis  of  death,  then  invariably  become 
the  subjects  of  so  great  a  change;  especially 
when  it  is  recollected,  how  many  are  suddenly 
arrested  in  the  midst  of  their  crimes,  and  de- 
stroyed without  a  moment's  reflection.  The 
threatening  against  such  persons  must  be  exe- 
cuted. Is  not  this  an  obvious  conclusion  from 
the  reiterated  declaration,  that  sinners  of  every 
description  shall  be  excluded  from  heaven, 
and  visited  with  the  wrath  of  God,  when  it  is 
known,  that  they  often  die,  as  they  live,  to  every 
good  work  reprobate  ?  "Then  said  Jesus 
unto  them,  I  go  my  way,  and  ye  shall  seek 
me,  and  shall  die  in  your  sins :  whither  I  go, 


62 

ye  cannot  come."  "  I  said  therefore  unto  you. 
that  ye  shall  die  in  your  sins:  for  if  ye  believe 
not  that  I  am  he,  ye  shall  die  in  your  sins.*' 
•'  Ye  shall  seek  me,  and  shall  not  find  me :  and 
where  I  am,  thither  ye  canncjt  come.''  These 
passages,  addressed  to  the  unbelieving  Jews, 
are  as  decisive  as  any  can  be,  in  proof  of  fu- 
ture punishment.  They  do  not,  indeed,  at 
first  sight,  wear  this  aspect.  It  is  only  by  an 
acquaintance  with  the  nature  of  Christianity, 
as  a  system  for  restoring  man  to  the  favor  of 
God  through  the  forgiveness  of  sins,  that  we 
see  the  force  of  the  denunciation ; — '*  Ye  shall 
die  in  your  sins  y  Such  a  death  is  indissolu- 
bly  connected  with  punishment.  Indeed,  in 
most  of  our  Lord's  addresses  to  the  Jews,  he 
charges  them  with  an  opposition  to  himself, 
fatal  to  their  souls.  '^  How  can  ye  believe, 
who  receive  honor  one  of  another."  '^  Whither 
I  go  ye  cannot  come."  The  very  circum- 
stance, that  faith  in  Christ  is  made  essential 
to  salvation,  connected  with  the  final  rejec- 
tion of  him  by  the  Jews,  is  com[)lete  demon- 
stration of  the  doctrine  of  future  punishment. 
It  does  not  show  in  what  future  punishment 

John  viii.  21,  24.     vii.  34. 


63 

consists.  A  knowledge  of  this,  we  must 
gather  from  other  sources.  But  it  does  show, 
that  some  men  will  not  inherit  the  kingdom  of 
Christ  and  of  God.  ''  I  pray  for  them:  I  pray 
not  for  the  world,  but  for  them  which  thou 
hast  given  me."  "  Neither  pray  I  for  these 
alone;  but  for  them  also  which  shall  believe 
on  me  through  their  word."  For  tlie  world, 
(under  that  a[)pellation  Christ  includes  all  final 
unbelievers)  he  does  not  pray :  but  only  for 
such  as  should  afterward  believe  on  his  name, 
implying  that  some  men  would  reject  him,  in 
consequence  of  which  they  must  fail  of  salva- 
tion. 

5.  "  Woe  unto  you,  Scribes  and  Phari- 
sees, hypocrites  !  for  ye  shut  up  the  kingdom 
of  heaven  against  men :  for  ye  neither  go  in 
yourselves,  neither  suffer  ye  them  that  are 
entering  to  go  in."  This  is  another  of  the 
numerous  proofs  of  the  exclusion  of  persons 
in  the  time  of  Christ,  from  the  privileges  of  his 
kingdom.  Enough  has  been  said  of  the 
spiritual  nature  of  this  kingdom.  It  was  not 
set  up  with  any  temporal  design,  nor  does  it 
secure  its  subjects  from  temporal  calamities. 

John  xvii.  9,  20.     Math,  xxiii.  13. 


64 

It  is  not  of  this  world.  It  extends  beyond  the 
grave,  aiid  [iiere,  in  a  peculiar  sense,  it  protects 
and  enriches  those,  who  inherit  it,  while  the 
servants  of  sin,  are  banished  and  shut  up  in 
misery.  But  the  Pharisees  entered  not  into 
this  kingdom,  and  were  accessory  to  the  ex- 
clusion of  others.  Nothing  more  indubitable 
is  needed  in  proof  of  a  state  of  punishment  in 
the  future  world. 

6.  "  And  whosoever  shall  not  receive  you, 
nor  hear  you,  when  ye  depart  thence ;  shake 
offthe  dust  under  your  feet,  for  a  testimony 
against  them.     Verily  I  say  unto  you,  it  shall 
be  more  tolerable  for  Sodom   and  Gomorrah 
in  the  day  of  judgment,  than  for  that  city." 
This   passage,  which  shows  that  the  day  of 
judgment  was  used  technically,  for  the  time 
when  God  shall   pronounce  a  final   sentence 
on  men  of  every  generation,  is  of  itself  suffi- 
cient to  establish  the  future  punishment  of 
the  wicked.     The  inhabitants  of  Sodom  and 
Gomorrah   are  to  be  called  to  an  account  in 
company  with    the   rejectors  of  the  gospel, 
who  will  be   most  severely  punished.     "  And 
this  is  the  condemnation,  that  light  has  come 
into  the  world,  and  men  loved  darkness  rath- 
er than  liglit,  because  their  deeds  are  evil.'" 

Mark  vl  11.    John  iii,  19. 


G5 

It  was  not  the  dcsif]rn  of  Christ's  death,  to 
condemn  the  world,  hut  that  the  worldt  hrough 
him  might  be  saved.  But  notwithstanding 
this,  the  wickedness  of  man  is  so  great,  that 
he  refuses  the  knowledge  which  is  proftered 
him,  and  increases  the  severity  of  his  doom, 
by  rejecting  the  means  of  salvation.  In  this 
is  plainly  implied,  not  only,  that  some  men 
will  perish,  but  that  the  mission  of  Christ  will 
enhance  their  condemnation.  "  But  the 
heavens  and  the  earth,  which  are  now,  by  the 
same  word  are  kept  in  store,  reserved  unto 
fire,  against  the  day  of  judgment  and  perdi- 
tion of  ungodly  men."  The  import  of  this 
cannot  be  mistaken.  We  have  already  notic- 
ed the  technical  meaning  of  the  day  of  judg- 
ment, but  here  is  mentioned  the  additional 
circumstance  of  the  general  conflagration. 
The  perdition  of  ungodly  men  will  then  take 
place. 

7.  "  As  also  in  all  his  epistles,  speaking  in 
them  of  these  things;  in  which  are  some- 
things hard  to  be  understood,  which  they  tliat 
are  unlearned  and  unstable  wrest,  as  they  do 
also  the  other  scriptures,  unto  their  own  de- 
struction."    The  sense  in  which  destruction 

2d.  Peter,  iii.  7,  16. 
7 


66 

IS  predicated  of  the  wicked  has  already  been 
noticed.  It  is  here  deserving  of  more  serious 
consideration,  because  it  is  said  to  follow  er- 
roneous views  of  the  bible,  which  could  not 
be  said  of  any  other  book,  and  which  on  the 
scheme  of  universal  salvation,  is  not  true.  It 
is  only  on  the  supposition,  that  the  scriptures 
reveal  the  way  in  which  we  must  walk  or  per- 
ish, that  the  distortion  of  their  meaning  can 
involve  men  in  misery. 

8.  '^  But  after  thy  hardness  and  impenitent 
heart  treasurest  up  unto  thyself  wrath,  against 
the  day  of  wrath  and  revelation  of  the  right- 
eous judgment  of  God.  Who  will  render  to 
every  man  according  to  his  deeds :  to  them 
who  by  patient  continuance  in  well-doing, 
seek  for  glory,  and  honor,  and  immortality, 
eternal  life.  But  unto  them  that  are  conten- 
tious, and  do  not  obey  the  truth,  but  obey  un- 
righteousness, indignation  and  wrath ;  tribula- 
tion and  anguish,  upon  every  soul  of  man  that 
doeth  evil,  of  the  Jew  first  and  also  of  the 
Gentile."  This  is  the  last  proof  passage  to 
be  cited  on  this  occasion,  and  not  the  least 
decisive.     It  evidently  relates  to  the  retribu- 

Romans  ii.  /> — 9. 


67 

tions  of  eternity.  The  day  of  wrath  and  of 
the  revelation  of  the  righteous  judgment  of 
God,  properly  designates  the  day  of  judgment. 
It  is  now  with  God  a  time  of  mercy.  JNor  is 
there  any  period  of  probation,  which  can  be 
proclaimed  to  the  world  as  pre-eminently  dis- 
closing his  indignation  and  righteous  judg- 
ments. The  punishment  is  also  represented  to 
be  the  result  of  an  obstinate  impenitency,  and 
of  a  gradual  preparation  for  final  condemna- 
tion. But  what  is  most  convincing,  is  the 
opposition,  which  is  presented,  between  the 
condition  of  those  who  obey  not  the  gospel, 
and  that  of  the  righteous,  who  by  patient 
continuance  in  well  doing,  seek  for  glory, 
Iionor  and  immortality.  To  these  eternal 
life  is  given,  while  those  are  recompens- 
ed with  indignation  and  wrath,  tribulation  and 
anguish.  What  can  more  plainly  declare  the 
future  misery  of  a  portion  of  mankind?  Were 
I  seeking  to  express  the  doctrine  in  terms  that 
defy  a  false  construction,  I  could  not  avail 
myselfof  better  language.  Here  then  J  might 
safely  leave  my  hearers  to  decide  whether  fu- 
ture punishment  is  a  doctrine  of  the  bible. 
Let,  however,  the  following  considerations  be 
-audidlv  weighed. 


68 

J .  The  evidence  which  has  been  adduced^  though 
amply  sufficient  for  the  purpose^  is  but  a  small 
part  of  ivhat  might  be  advanced,  I  have  pur- 
posely avoided  those  passages,  which  relate 
to  other  topics  in  the  general  question  before 
us.  But  even  were  the  texts,  hereafter  to  be 
noticed,  and  those  already  examined,  erased 
from  the  sacred  page,  the  truth  which  they 
assert,  would  still  remain  in  legible  characters. 
It  would  be  safe  to  undertake  this  controversy, 
were  every  text  which  I  shall  employ  in  these 
lectures  denied  me.  And  what  may  seem 
more  surprising  to  some,  it  might  be  sustain- 
ed by  passages,  taken  exclusively  from  the 
epistles  of  St.  Paul. 

2.  Should  it  be  said,  that  that  branch  of  the 
subject,  treated  of  in  this  and  the  preceding 
lectures  has  commanded  an  undue  share  of 
attention,  since  most  persons  admit,  that  the 
wicked  will  suffer,  at  least  for  a  limited  period  ; 
it  may  be  replied,  that  my  design  embraces 
not  only  a  collection  of  the  evidence,  necessa- 
ry to  establish  the  doctrine  of  future  punish- 
ment, but  an  elucidation  and  defence  of  the 
passages,  which  declare  it.  My  hearers  must 
have  noticed,  that  while  most  universalists 
admit  the  doctrine  of  a  limited   punishment. 


69 

they  task  themselves,  with  the  labor  of  de- 
ducing a  different  sense  from  every  passage, 
which  teaches  it.  Though,  however,  most  of 
them  in  our  day  adopt  the  notion  of  a  final 
restoration  of  the  wicked,  admitting  that  they 
will  suffer  for  a  season,  yet  there  are  those 
who  contend  for  the  immediate  salvation  of 
the  whole  world.  To  them  the  preceding  ar- 
guments are  addressed. 

3  The  conclusion  to  tvhich  ive  have  arrived 
exhibits  sin  as  a  very  great  evil.  How  offensive 
to  God  is  the  conduct,  which  involves  men  in 
the  miseries  of  hell,  even  if  those  miseries 
are  temporary  !  That  must  be  more  odious 
and  abominable  than  mankind  are  apt  to  al- 
low, which  induces  a  good  and  merciful  Be- 
ing, to  execute  on  the  wicked  such  a  punish- 
ment, as  indignation  and  wrath,  tribulation 
and  anguish,  denote.  Weeping,  wailing  and 
gnashing  of  teeth,  the  smoke  of  a  bottomless 
pit,  the  flames  of  a  lake  of  fire,  are  terrible 
descriptions.  This  life  presents  no  parallel  to 
the  pain  and  agony,  here  figured  forth.  But 
sin  is  the  cause  of  it.  What  men  often  regard 
of  trivial  consequence,  of  casual  occurrence, 

and  of  indifferent  character  in  the   sight  of 

7# 


70 

God,  produces  not  only  mental  and  bodily  an- 
guish here,  but  more  horrid  sufferings  -here- 
after.    On  what  principle  of  prudence   then, 
is  sin  so  often  treated  as  a  harmless  gaiety  or 
a  pardonable  weakness.     It  seems  strange,  if 
they  believe  their  own  creed,  that  those  who 
admit  the  temporary  punishment  of  the  wick- 
ed, are  not  startled  at  this  reflected  picture  of 
human  depravity.     But  perhaps  the  spirit  of 
unbelief  which   causes    them   to   doubt  the 
doctrine  of  eternal  punishment,   impairs   the 
force  of  conviction,  in  respect  to  a  temporary 
infliction.     However  this  may  be,  there  is  no 
surer  inference  from  our  doctrine  than  the  in- 
expressible odiousness  of  sin. 

4.  Too  great  efforts  and  sacrifices  to  rescue 
men  from  perdition^  cannot  be  made.  The  alarm 
of  the  awakened  sinner,  the  intense  anxiety  of 
one  pleading  for  pardon,  the  urgent  entreaties 
of  friends,  the  affectionate  warnings  and  per- 
suasive eloquence  of  the  pulpit,  feebly  express 
the  value" of  the  soul.  It  is  a  theme,  which 
should  engross  every  mind;  it  should  draw- 
to  itself  the  resources  of  Christendom,  fill  the 
coffers  of  every  evangelical  society,  send 
the  missionaries  of  the  cross  throughout 
the  world,  give  the  bible  to  every  family,  re- 


71 

form  the  press,  impart  to  the  pulpit  new 
weight  and  unction,  break  up  every  intempe- 
rate habit,  render  solitary  every  haunt  of  vice, 
it  should  make  the  world  solemn  and  produce 
the  universal  enquiry; — ^' what  shall  I  do  to 
be  saved."  All  this  is  true,  were  the  wicked 
eventually  to  be  reprieved.  And  is  religious 
solicitude  useless  and  superstitious?  Is  the 
believer  in  eternal  punishment  the  only  per- 
son, who  acts  inconsistently,  while  he 
lives  in  the  neglect  of  duty  ?  Is  there 
not  something  peculiarly  astonishing  in 
the  well  known  stupidity  of  the  restoration- 
ist?  Can  he  be  sincere  in  professing  to 
believe,  that  the  wicked  will  suffer  for  ages  the 
most  excruciating  torments,  and  yet  manifest 
such  cold  indifference  to  their  spiritual  wel- 
fare ?  He  accuses  believers  in  eternal  punish- 
ment of  insincerity,  because  their  solicitude 
for  the  wicked  is  not  always  uniform,  nor  ever 
adequate  to  the  interest  involved.  Yet  when 
did  he  ever  manifest  compassion  for  those 
who,  according  to  his  own  admission,  are 
to  perish -for  ages  of  ages?  But  I  forbear; 
so  awful  a  subject  must  not  be  treated  like 
a    question  between    man  and   man.      Yet 


let  not  Christians  be  reproached  for  the 
anxiety  which  they  do  feel  and  manifest 
in  behalf  of  the  soul,  for  feelings  deeper 
than  other  hearts  experience,  for  efibrts 
which  afford  true  religion  a  place  on  earth, 
and  which  will  ultimately  extend  it  through- 
out the  world. 


LECTURE  IV. 

THE  GRADATIONS  OF   FUTURE  PUNISHMENT. 

Luke  xii.  47,  48. 

.ind  that  servant^  which  knew  his  LorcVs  wi!/, 
and  prepared  not  htmself^  neither  did  according 
to  his  will,  shall  be  beaten  with  many  stripes. 
But  he  that  knew  not,  and  did  commit  things 
worthy  of  stripes^  shall  be  beaten  with  feiv 
stripes, 

DivixEs  have  not  always  been  careful  to 
give  a  proper  representation  of  the  difference, 
which  the  various  wickedness  of  lost  men 
will  occasion,  in  the  intensity  of  iheir  suffer- 
ings. All  are  described  in  some  sermons,  as 
sharing  equally  in  the  shame  and  anguish  of 
despair.  The  consequence  has  been  an  en- 
tire denial  of  the  doctrine  of  future  punish- 
ment, as  too  horrible  for  human  belief.  The 
object  of  the  present  lecture  is  to  exhibit  the 


74 

subject,  a?  far  as  ability  serves  me,  in  its  true 
light,  that  such  unreasonable  prejudices  may 
be  removed. 

God  is  able  to  make  the  conditions  of 
the  wicked  in  the  next  life,  very  various, 
and  far  more  unlike  than  the  extremes  of 
misery  endured  on  earth.  In  the  exercise  of 
this  prerogative,  He  expressly  declares,  that 
there  shall  be  an  impartial  distribution  of  jus- 
tice. *' Every  man  shall  receive  his  own  re- 
ward, according  to  his  own  labor."  "  For  we 
must  all  appear  before  the  judgment  seat  of 
Christ,  that  every  one  may  receive  the  things 
done  in  his  body,  according  to  that  he  hath  done, 
'whether  it  be  good  or  bad.''^  "  But  after  thy 
hardness  and  impenitent  heart,  treasurest  up 
unto  thyself,  wrath  against  the  day  of  wrath, 
and  revelation  of  the  righteous  judgment  of 
God;  who  will  render  to  every  man  according 
to  his  deeds!'''  '^  But  I  say  unto  you,  that  it 
shall  be  more  tolerable  for  the  land  of  Sodom 
in  the  day  of  judgment,  than  for  thee."  "  To 
whom  men  have  committed  much,  of  him  will 
they  ask  the  more."  The  text  is  also  explicit 
on  this  subject.  It  is  a  direct  assertion,  that 
those  who  sin*  against  the  clearest  light  and 
hest  opportunities  of  kuovvinir  the  divine  wilK 


75 

shall  be  most  severely  punished.  ••  And  that 
servant  which  knew  his  lord's  will,  and  pre- 
pared not  himself,  neither  did  according  to 
his  will,  shall  be  beaten  with  many  stripes. 
But  he  that  knew  not,  and  did  commit  things 
worthy  of  stripes,  shall  be  beaten  with  few 
strips."  Such  is  the  evidence,  that  a  grada- 
tion will  be  observed,  in  the  sufferings  of  tiie 
wicked. 

Before  this  truth  is  presented  in  its  practi- 
cal bearings,   it  is  important  to   notice   two 
erroneous  theories,  which  have  much  influ- 
ence in  forming  the  views pf  christians  on  the 
general  subject.     The  first  of  these  supposes, 
that  punishment  will  be  proportioned  to  the 
capacities  of  men.     The  same  view  is  taken 
by  its  abettors,  in  respect  to  those  who  are 
saved.    They  are  said  to  be,  as  happy  as  their 
capacities  admit.     All  are  represented    per- 
fectly happy,   but  not  equally  so,  in   conse- 
quence of  their   various  capacities  for  enjoy- 
ment.    As  those  who  receive  the  least  plea- 
sure are  incapable  of  receiving  more,  until 
their  powers  are  enlarged,  they  can  have  no 
ungratified   desires,  and   are  ti  erefore  com- 
pletely happy ;  but  the   most  exalted    i;  telli- 
gences  are  inconceivably  happier,   because 


76 

more  exquisitely  susceptible.     Such  in  princi- 
ple, is  the  theory  in  respect  to  those  who  per- 
ish.    They  are  said  to  suffer  as  much  as  pos- 
sible with  existing  capacities,  but  not  equally, 
nor  as  much   as  they  will,  when  their  sensi- 
bilities become  more  acute,  or  when  their  pow- 
ers are  more  expanded.     This  theory,  by  ap- 
portioning to  men   suffering  in  different  de- 
grees, only  .sccm^tobe  in  accordance  with  the 
scriptural    account  of  rewards    and  punish- 
ments ;  for   those  who  are  to  be   happy  or 
miserable   according  to  their  works,  are  not 
good  and   bad  according  to  their  capacities. 
Persons,  whose  intellectual   and  moral  facul- 
ties have  been   most  fully  developed  and  ma- 
tured, have  not  always  been  most  distinguish- 
ed for  piety  and  good  works.     According  to 
the  representations  of  tlie  bible,  it  is  not  irra- 
tional to  expect,  that  some,  who  are  not  far 
removed  from  idiocy,  will  be  more  richly  re- 
warded than  many,  who  have  been  pre  emi- 
nent in  human  and  divine  knowledge.     That 
m  nds,  vvho^^e  capacities  for  enjoyment  are  so 
far   from  being   exactly    measured   by  their 
faith  and  virtues,  will  be  changed  and  mould- 
ed a  ter  death,  that  they  may   receive  their 
just  rewards  according  to  this  tiieory,  is  a 


77 

very  unphilosophical  supposition.  But  there 
are  objections  to  its  admission,  still  more  de- 
cisive. Happiness  does  not  depend  upon 
filling  a  person's  capacity.  It  might  produce 
satiety,  and  prevent  desire,  but  could  not  con- 
vey the  purest  and  richest  enjoyment.  A 
sense  of  the  desirableness  of  things  as  yet 
unobtained,  is  not  inconsistent  with  happi- 
ness. Such  is  the  nature  of  the  mind,  it  may 
be  doubted,  whether  a  feeling,  that  we  do  not 
possess  all  which  we  wish,  is  not  essential  to 
our  enjoying  anything.  There  must  be  some 
object  of  pursuit,  something  which  the  mmd 
desires,  and  which  it  is  conscious  of  not  hav- 
ing, or  It  is  at  once  cut  off  from  the  pleasures 
of  activity  and  enterprize.  The  theory  is  un- 
sound in  other  respects.  What  is  a  capacity 
for  enjoyment,  except  the  power  of  exercising 
the  faculties  on  pleasing  subjects  ?  The 
power  of  loving  must  forever  be  a  principal 
source  of  gratification.  But  the  heart  is 
always  able  to  love  a  new  and  worthy  object, 
without  the  least  alteration  in  its  faculties. 
We  can  never  say, — its  capacities  are  now 
full — it  can  love  no  more.  Two  spirits,  in  the 
same  rank  of  intelligences,  may  indeed  be 
contented  in  the  unequal  rewards,  which  God 
8 


78 

bestows  upon  them.  He  may  reveal  to  one. 
while  he  conceals  from  the  other,  objects, 
which  both  might  appreciate  and  enjoy. 
Thus  he  may  distribute  his  rewards  in  various 
proportions,  according  to  the  characters  of 
men  of  tlie  same  powers.  Eut  how  a  capaci- 
ty for  enjoyment  can  be  surfeited,  how  one 
can  be  as  happy  as  possible,  I  cannot  divine. 
From  the  nature  of  the  affections,  in  the  exer- 
cise of  which  is  our  chief  enjoyment,  we  must 
ever  be  capable  of  delighting  in  a  new  object 
of  pleasure.  How  then  can  our  happiness  be 
perfect  ?  Happy  as  the  case  admits,  we  may 
be,  in  consequence  of  possessing  no  new 
sources  of  pleasure ;  when  were  those  sources 
opened,  our  satisfaction  would  be  exquisite. 
We  are  often  as  happy  as  circumstances  al- 
low, while  other  circumstances  might  make 
us  happier.  The  same  may  be  said  of  our 
sufferings.  The  spirits  of  lost  men  may  be 
capable  of  keener  anguish  than  they  will  ever 
experience,  and  though  they  should  all  be 
equally  susceptible,  no  two  might  suffer  equal- 
ly. Were  their  capacities  for  pain  propor- 
tional to  their  guilt,  these  capacities  could 
not  be  filled,  as  the  conmion  theory  supposes, 
for  ti)e  term  capacity  in  this,  as  in  the  other 


79 

case,  represents  the  mind  to  be  something 
like  a  measure  or  resorvoir,  into  which  a 
definite  quantity  of  misery  can  be  poured. 
Moral  acts,  under  whatever  class  they  come, 
are  acts  of  the  will,  and  the  fact  that  the  will 
has  acted  in  reference  to  ten  thousand  objects, 
does  not  impair  its  ability  of  acting,  in  refer- 
ence to  ten  thousand  more.  Lost  spirits  hate 
the  perfections  of  God,  and  envy  the  enjoy- 
ments of  heaven,  so  far  as  they  are  acquainted 
with  them ;  but  a  clearer  view  might,  without 
any  alteration  in  themselves,  inflame  their 
passions  and  embitter  their  sufferings.  So 
absurd  is  it,  to  speak  of  filling  their  capaci- 
ties when  every  new  object  presented  to  their 
minds,  may  occasion  some  tormenting  ex- 
citeuiBntl  I  have  thoui^'it  it  desirable  to  ex- 
pose this  prevalent  opinion,  because,  while  it 
seems  to  admit  a  gradation  in  future  punish- 
ment, founded  on  an  impartial  distrjbution  of 
justice,  it  actually  contradicts  it  by  represent- 
ing men  as  destined  to  endure  all  that  is  pos- 
sible with  their  susceptibilities  and  powers. 

The  other  theory,  connected  wit!i  this  sub- 
ject, is  equally  unsupported  by  the  scriptures, 
though  philosophically  more  plausible.  It 
supposes,  that  the  powers,  both  of  redeemed 


80 

and  lost  men,  will  constantly  expand  and 
strengthen,  and  cause  a  constant  and  un- 
limited progression,  in  the  happiness  of  the 
one  and  in  the  misery  of  the  other.  This  is 
a  mere  hypothesis.  An  increase  of  capacity, 
does  not  necessarily  imply,  an  increase  of 
suffering.  Though  philosophy  teaches,  that 
a  growing  knowledge  of  fiicts,  may  constant- 
ly raise  the  tone  of  wretchedness,  it  also 
proves,  that  habit  may  make  that  tolerable, 
which  once  seemed  ready  to  crush  the  suf- 
ferer. Perhaps  the  wicked  will  become  more 
and  more  miserable,  and  the  righteous  more 
and  more  blessed,  but  the  idea,  unsustained 
by  the  bible  and  by  reason,  is  a  supposition 
altogether  gratuitous;  to  which,  as  well  as  to 
the  preceding  theory,  I  cannot  but  object,  be- 
cause, while  it  serves  no  valuable  purpose,  it 
prejudices  the  thinking  world  against  the 
truth. 

But  dismissing  these  and  other  theories, 
adva'iced  without  sufficient  support,  I  invite 
your  attention  to  the  practical  views,  suggest- 
ed by  the  text. 

1 .  Every  thing  done  on  earth  in  the  service  of 
God^  will  increase  the  happiness  of  heaven.  Not 
one  holy  feeling  or  act.  not  one  emotion  of  love. 


«1 

of  contentment  or  of  submission,  not  one 
prayer  of  faith,  or  tear  of  pity,  or  deed  of  self- 
denial,  or  triumph  in  temptation,  shall  be  un- 
rewarded. Such  is  the  doctrine  of  our  Sav- 
ior;— "  And  whosoever  shall  give  to  drink, 
unto  one  of  these  little  ones,  a  cup  of  cold 
water  only,  in  the  name  of  a  disciple,  verily,  I 
say  unto  you,  he  shall  in  no  wise  lose  his  re- 
ward '•  But  I  introduce  it,  as  an  inference 
from  the  text.  It  is  a  principle  of  God's 
government,  to  rew^ard  men  according  to 
their  deeds,  in  consistency  with  the  doctrine 
of  salvation  by  faith.  He  bestows  his  favors 
upon  those  who  believe,  in  proportion  to  their 
fidelity  in  his  service.  He  takes  a  just  esti- 
mate of  their  characters,  by  considering  the 
age  in  which  they  lived,  the  privileges  which 
they  enjoyed,  the  trials  to  which  they  were 
exposed,  the  number  and  precise  nature  of  all 
their  volitions,  and  whatever  has  served  to 
make  them  what  they  are.  With  this  perfect 
knowledge  of  their  moral  standing,  he  assigns 
them  their  seats  in  paradise.  This  is  a  fact  of 
great  practical  importance.  It  speaks  in  the 
language  of  our  Saviour ; — "  Lay  up  for  your- 
selves treasures  in  heaven,  where  neither 
8* 


82 

moth  nor  rust  doth  corrupt,  and  where  thieves 
do  not  break  through  and  steal."  We  think 
it  wise,  to  labor  in  youth  to  make  manhood 
respectable,  and  in  manhood  to  smooth  the 
decline  of  life  ;  although  the  child  may  never 
see  mature  years,  nor  the  adult  old  age ;  and 
although,  if  they  do,  their  efforts  may  prove  ab- 
ortive, and  their  hopes  be  dashed.  How  much 
wiser  it  is,  to  labor  for  the  meat  that  never 
perisheth,  for  the  garments  that  never  decay, 
for  the  crown  that  never  fades ;  how  much 
wiser,  to  be  diligent  and  active,  where  every 
effort  is  successful,  and  the  success  so  glori- 
ous !  Can  any  subject  commend  itself  more 
strongly  to  our  love  of  happiness,  or  more 
effectually  engage  our  best  thoughts  and 
efforts  ?  Can  a  christian,  whose  faith  has 
any  strength,  hesitate,  whether  to  deny 
himself  for  the  name  of  Christ,  whether  to 
resist  temptation,  whether  to  cultivate  his 
piety,  when  his  reward  is  so  sure  and 
so  rich  ?  Is  there  a  man,  with  views  so 
low,  with  taste  so  corrupt,  that  he  will  not  re- 
linquish momentary  and  sordid  pleasures,  that 
he  will  not  endure  the  labors  of  an  hour,  for 
pure  and  lasting  enjoyment  ? 


2.  Impenitent  men  should  avoid  sin  as  their 
worst  enemy.  \  say  not  this,  on  the  ground  of 
its  tendency  to  impair  the  moral  and  intel- 
lectual faculties,  and  to  diminish  the  prospect 
of  conversion,  but  as  an  inference  from  views, 
taken  in  this  discourse.  I  say  it,  because 
men  are  to  be  rewarded  according  to  their 
deeds.  It  is  awfully  dangerous  to  sin.  Every 
kind  of  disobedience  wHl  receive  a  just  recom- 
pense, every  species  and  degree  of  iniquity 
will  be  punished,  every  offence  will  contribute 
to  the  misery  of  the  soul.  Two  spirits  may 
be  wretched,  both  destitute  of  positive  enjoy- 
ment, while  the  condition  of  one,  in  compari- 
son with  that  of  the  other,  is  almost  beatitude. 
This  should  have  a  mighty  influence  on  the 
public  morals.  It  should  give  sanctity  to  the 
civil  oath,  it  should  purify  human  affections, 
it  should  regulate  all  the  affairs  of  life. 
In  every  conceivable  case,  it  is  adapted  to 
awaken  salutary  fears.  What  can  be  pre- 
sented to  a  reflecting  mind,  more  weighty 
than  that  which  connects  sin  with  certain  and 
exemplary  punishment.^  \Yhen  the  conse- 
quences of  a  single  offence  are  tremendous, 
shall  we  multiply  our  crimes  ?  Shall  we, 
reckless  of  results,  rush  on  the  bosses  of  the 


84 

Almighty's  buckler  ?  Yet  there  are  men  who 
disregarding  the  consequences  of  individual 
sins,  boast  of  obtaining  happiness  by  unlawful 
means,  on  as  large  a  scale  as  possible.  Such 
are  they  especially,  who,  in  consequence  of 
the  inveteracy  of  vicious  propensities,  despair 
of  reformation.  Looking  at  heaven,  as  above 
their  attainment,  and  at  hell  as  their  destined 
home,  they  resolve  to  indulge  themselves  to 
the  utmost.  They  appear  not  to  dream,  that 
God  will  call  them  into  judgment,  for  every 
offence.  They  think  not  in  what  rank  of 
sufferers  they  are  to  be  classed.  Their  folly 
is  like  his,  who  should  take  on  himself  the 
worst  evils  of  life,  because  he  cannot  escape 
the  least.  Though  this  persuasion  of  the 
hopelessness  of  their  condition  were  well 
founded,  how  wise  it  would  be,  to  shun  every 
sin.  If  they  are  to  perish,  they  should  shrink 
from  vice  in  its  least  degree  and  mildest  form, 
as  the  envenomer  of  every  bitter  feeling,  and 
as  an  auxiliary  to  every  foe  of  the  soul,  that 
will  meet  it  down  the  track  of  eternity.  With 
how  many  agonizing  recollections,  with  how 
many  stings  of  conscience,  with  how  many 
dismal  anticipations,  with  how  many  stripes 
from  indignant  justice,  will  one  sin  besiege 


I 


85 

the  imprisoned  spirit  forever  !  And  who,  in 
view  of  this  impending  storm,  will  come  oat 
in  provocation  ?  The  sinner  challenges  the 
wrath  of  God.  Were  it  not  ourselves,  who 
are  thus  presumptuous,  sin  would  appear  the 
extreme  of  madness,  as  well  as  of  guilt.  Oh 
let  us  never  forget,  that  the  misery  of  lost 
souls  will  be  measured  by  the  number  and 
character  of  their  transgressions  !  If  we  are 
in  wicked  habits,  or  exposed  to  peculiar 
temptations,  let  us  learn  the  invaluable  im- 
portance of  reformation  and  of  moral  resist- 
ance. Let  us  learn  the  motives,  which  exist, 
not  only  for  christians  to  be  eminently  holy, 
but  for  all  men,  to  be  scrupulously  virtuous. 
It  has  been  the  design  of  the  pre  ednig  re- 
marks, to  fasten  on  the  mind,  both  how  much 
the  joys  of  heaven  depend  on  vigilance  in  the 
divine  life,  and  how  much  the  sufferings  of 
hell  owe  their  edge  and  weight,  to  looseness 
of  morals.  Unhappy  you  may  be,  in  despite 
of  all  which  mercy  can  devise  to  save  you, 
yet  not  so  unhappy  as  you  are  in  danger  of 
becoming.  It  is  one  thing  to  perish,  and 
quite  another  thing  to  perish,  an  old,  harden- 
ed and  abandoned  transgressor;  it  is  one 
thinor  for  a  heathen  to  be  condemned,  and 


86 

quite  another  thing  to  perish  from  a  land  of 
bibles  and  of  sabbaths :  it  is  a  glorious  thing 
to  be  saved  at  all,  but  unspeakably  more  so, 
to  be  saved  as  an  apostle. 

3.  Since  the  retributions  of  eternity  are 
dispensed  unequally  to  those  whose  capacities 
are  nearly  the  same,  it  is  evident,  that  the  re- 
deemed are  less  happy,  and  that  those  who 
perish  are  less  miserable,  than  their  powers 
admit.  It  may,  however,  be  proper  to  say,  in 
popular  language,  that  all  the  inhabitants  of 
heaven  are  perfectly  happy.  Who  is  not  con- 
vinced, that  a  sight  of  the  superior  enjoyments 
of  apostles  and  prophets,  and  holy  martyrs 
of  the  cross,  exalted  above  others  in  the 
heavenly  world,  can  cause  no  diminution  of 
happiness,  to  inferior  saints?  Those  whose 
rewards  are  the  least,  are  still  the  children  of 
God,  and  have  the  spirit  of  Christ.  They  are 
thankful  for  what  they  receive,  and  envy  not 
those,  who  receive  more.  They  must,  not- 
withstanding, be  sensible  of  their  inferiority. 
Their  views  are  not  so  clear,  nor  so  various, 
nor  is  their  condition  so  exalted,  as  appertains 
to  those,  who  served  God  better  in  this  life. 
They  feel,  that  they  are  capable  of  higher 
happiness,  they  perceive  such  happiness  is 


87 

desirable:  and  they  can  only  be  called  per- 
fectly happy,  inasmuch  as  their  feehiigs  are 
all  holy,  and  their  enjoyments  very  great, 
while  not  a  shadow  ofpositive  evil,  is  allowed 
to  approach  them.  And  though  the  wicked 
do  not  suffer,  as  severely  as  possible,  they 
may  be  said,  in  popular  language,  to  be  per- 
fectly miserable.  Some  drink  deeper  of  the 
cup  of  trembling,  than  others  in  the  same  rank 
of  intelligence,  but  as  they  are  all  unholy,  and 
all  tormented,  without  the  least  alleviation, 
they  may  be  called  perfectly  wretched. 

4.  The  views  which  have  been  taken  do  not 
diminish  the  dread^  which  the  world  of  icoe  should 
inspire.  Its  mildest  forms  of  suffering,  may 
transcend  our  present  feeble  conceptions. 
The  language  in  which  it  is  described,  con- 
veys to  the  mind,  a  picture  of  misery,  beyond 
any  thing  endured  in  this  world.  Those  ter- 
rific names  of  the  mansions  of  despair,  hell, 
hell-fire,  the  furnace  of  fire,  the  fire  which  is 
never  quenched,  outer  darkness,  weeping  and 
gnashing  of  teeth,  imply  a  great  degree  of  se- 
verity in  every  case  of  punishment.  There 
will  be  no  injustice.  None  will  suffer  more 
than  he  deserves,  and  every  man  as  much. 
Yet  the  lowest  seat  in  heaven,  is  an  archan- 


88 

geiic  condition,  compared  with  that  of  the 
least  sufferer  in  hell.  To  be  saved  is  one 
thing,  to  perish  is  another,  infinitely  unlike 
and  unutterably  worse.  In  destruction,  is  in- 
volved the  loss  of  all  good  and  the  sufferance 
of  all  the  evik  which  those  names  of  horrid  im- 
port describe.  fn  attempting  to  set  this 
doctrine  in  its  true  light,  and  to  remove  the 
objections,  which  indiscriminate  views  and 
unfounded  hypotheses,  have  raised,  I  have 
not  robbed  it  of  practical  force.  It  still  ap- 
pears dreadful  to  perish.  Who  can  number 
his  own  sins?  Who  can  tell,  to  what  class 
of  sinners  he  belongs  ?  We  have  then  every 
motive,  to  escape  that  unknown  condition  of 
wretchedness,  to  which  we  are  exposed. 
Nor  would  it  contribute  to  any  good  practice, 
to  imagine,  that  the  redeemed  are  equally 
happy.  It  is  the  gracious  purpose  of  God, 
to  reward  the  penitent  according  to  their 
services,  and  to  punish  the  wicked  according 
to  their  sins.  In  this,  there  is  much  to  excite 
to  virtue,  much  to  deter  from  sin.  Does  man 
reflect  on  this,  when  he  indulges  his  favorite 
vice  ?  When  envy,  breeding  hatred  and  dis- 
content, is  harbored  in  his  bosom,  does  he 
remember,   that   God    will    bring    him   into 


89 

judgment?  )Vhen  avarice,  making  him  un- 
just, penurious,  oppressive  and  fraudulent, 
obtains  possession  of  his  heart,  does  he  re- 
member, that  God  will  bring  him  into  judg- 
ment ?  When  the  love  of  applause,  subject- 
ing virtue,  consistency,  honor  and  religion  to 
disgrace,  usurps  his  mind,  does  he  remember, 
that  God  will  bring  him  into  judgment  ?  When, 
ambition,  darkening  his  reason,  his  principles 
and  his  practice,  becomes  his  passion,  does  he 
remember,  that  God  will  bring  him  into  judg- 
ment ?  When  pleasure,  weakening  his  in- 
tellect, contracting  his  views,  degrading  his 
taste,  and  impairing  his  usefulness,  gains  the 
ascendant,  does  he  remember,  that  God  will 
bring  him  into  judgment  ?  When  intemper- 
ance, inflaming  his  appetite,  depriving  him  of 
conscience,  ruining  his  family,  disgracing  and 
corrupting  his  species,  dishonoring  his  God 
and  brutalizing  his  own  soul,  seizes  him  for 
its  slave,  does  he  remember  that  God  will 
bring  him  into  judgment  ?  When  stubborn 
unbelief,  chiUing  the  best  sensibiUties  of  the 
heart,  disabling  the  best  faculties  of  the  mind, 
and  shutting  down  on  the  soul  the  doors  of 
darkness,  asserts  its  undisputed  authority  over 
him,  does  he  remember,  that  God  will  bring 
9 


90 

him  into  judgment  ?  No  ; — could  he  constant- 
ly behold,  how  the  flames  of  his  future  dwell- 
ing brighten  up  with  more  fervid  heat  and 
horrid  glare  on  every  new  act  of  disobedience, 
it  would  destroy  his  unlawful  pleasures.  The 
laughter  of  sin  is  thoughtless.  It  is  only 
when  God  is  forgotten,  or  his  word  uncredited, 
that  iniquity  is  pleasant.  Let  the  heart,  then, 
prompt  the  memory,  and  the  memory  remind 
the  heart,  that  for  every  secret  thing  God  will 
bring  thee  into  judgment — that  for  every  new 
act  of  rebellion,  justice  will  demand  reprisal. 


LECTURE  V. 

THE  DURATION  OF  FUTURE  PUNISHMENT. 
Mark  ix.  47,  48. 

.ind  if  thine  eye  offend  thee^  pluck  if  out :  it  is 

better  for  thee^  to  enter  into  the  kingdom  of  God 

with  one  eye^  than  having  two  eyes  to  be  cast 

into  hell-fire  ;  where  their  worm  dieth  not,  and 

the  fire  is  not  quenched, 

« 

The  present  lecture  is  devoted  to  the  ques- 
tion at  issue  between  believers  in  eternal  pun- 
ishment, and  those  who  expect  the  restoration 
of  the  wicked  to  virtue  and  happiness.  They 
admit,  that  a  part  of  mankind  will  be  con- 
demned to  a  place  of  torment,  but  suppose  that 
there  is  a  limit  to  their  sufferino^s,  that  in  the 
progress  of  ages  the  period  will  arrive,  when 
having  repented^  or  having  expiated  their 
crimes  by  an  adequate  punishment,  they  will 
be  restored  to  divine  favor.  I  cannot  sub- 
scribe to  their  opinion.     The  bible  is  full  and 


92 

explicit  in  declaring,  that  the  state  of  the 
wicked  in  another  world  is  unalterably  fixed. 
Before  the  proof  of  this  is  presented,  it  is 
desirable  to  notice  several  things,  which  are 
often  overlooked  in  the  controversy. 

1.  The  supposition^  that  the  wicked^  when  once 
condemned,  will  ever  be  reprieved,  is  altogether 
gratuitous.  All  the  passages,  which  speak  of 
their  punishment,  leave  the  question  of  its 
duration  untouched,  or  represent  it  to  be 
eternal.  Nothing  is  implied  in  them,  like  the 
doctrine  of  restoration.  They  either  assert, 
that  all  men  are  saved  on  the  same  terms  and 
at  the  same  time,  or  they  do  not  teach  univer- 
sal salvation  in  any  form.  It  cannot,  there- 
fore, be  pretended,  that  the  views,  which  we 
are  opposing,  have  any  support  in  the  sacred 
scriptures.  It  is  true,  thai  lormerly  a  passage 
in  the  third  chapter  of  the  Acts  of  the  apos- 
tles, and  another  in  the  first  Epistle  of  Peter, 
were  mentioned  as  favoring  such  a  supposi-  \ 
tion,  but  the  idea  is  now  generally  abandoned. 
It  certainly  cannot  be  sustained.  In  one  of 
these,  it  is  declared,  that  heaven  must  receive 
the  Lord  Jesus  Christ  until  the  restitution  of 
all  things,  which  God  hath  spoken  by  the 
mouth  of  all  his  holy  prophets,  since  the  world 


93 

began.  But  it  is  now  admitted,  that  this 
restitution,  signifies  the  final  accomplishment 
of  the  divine  predictions.  When,  whatever 
has  been  foretold  by  the  prophets  is  fulfilled, 
the  Lord  will  make  his  second  advent  and 
close  up  the  history  of  this  world.  In  the 
other  passage,  it  has  been  supposed,  that  the 
apostle  spake  of  our  Lord's  visiting  the 
abodes  of  the  damned,  and  proclaiming  to 
them  the  offers  of  salvation.  "  By  which  also 
he  went  and  preached  to  the  spirits  in  prison, 
which  sometime  were  disobedient,  when 
once  the  long  suffering  of  God,  waited  in  the 
days  of  Noah,  while  the  ark  was  a  preparing, 
wherein  few,  that  is,  eight  souls,  were  saved 
by  water.*'  By  joining  this  with  the  preceding 
verse,  and  observing  the  sense  of  each  part, 
this  only  will  appear  to  be  taught,  that  Christ, 
who  existed  in  his  spiritual  nature  in  the  time 
of  Noah,  went  in  that  nature  and  preached 
unto  the  antediluvians,  who  then  lived,  but 
are  now  in  prison.  For  Christ  hath  once  suf-- 
fere'i  for  sins,  the  just  for  the  unjust,  that  he 
might  bring  us  to  God,  being  put  to  death  in  the 
flesh,  {that  is  as  respects  his  human  nature)  but 
quickened  by  the  spirit  {that  is,  as  respects  his 
spiritual  nature)  in  which  spiritual  nature  he  also 
9=^ 


94 

loent  and  preached  to  the  spirits  now  in  prison,, 
ivho  aforetime  in  the  days  of  JVoah  were  disobedi- 
ent. But  it  is  not  important,  that  I  should  in- 
sist upon  a  point,  which  probably  none  will 
dispute.  The  doctrine  of  restoration,  is  not 
taught  in  the  bible.  Were  it  therefore  true, 
that  all  the  passages  relating  to  future  pun- 
ishment, leave  its  duration  unascertained, 
would  it  not  be  presumptuous,  to  risk  the 
soul  on  the  uncertain  supposition  of  its  be- 
coming in  the  lapse  of  ages,  holy  and  happy  .^ 
Let  the  following  be  assumed,  as  an  example 
of  all  that  God  has  said  on  the  subject ; — 
"  And  now  also  the  axe  is  laid  unto  the  root 
of  the  trees:  therefore,  every  tree  that  bring- 
eth  not  forth  good  fruit,  is  hewn  down  and 
cast  into  the  fire."  "Brethren  if  any  of  you 
do  err  from  the  truth,  and  one  convert  him; 
let  him  know,  that  he  which  converteth  the 
sinner  from  the  error  of  his  way,  shall  save  a 
soul  from  death,  and  shall  hide  a  multitude  of 
sins."  Here  the  certainty  of  punishment  is 
asserted,  but  not  its  endless  duration.  Yet, 
if  there  is  no  intimation  in  the  bible,  that  it 
will  ever  cease,  is  it  not  hazardous  to  con- 
clude, that  it  will  ?  This  state  of  the  question, 
\  fear,  is  often  disregarded ;  and  men  heed- 


95^ 

Jessly  set  themselves  to  prove,  that  everlasting 
is  not  eternal,  imagining  that  if  this  can  be 
done,  they  need  entertain  no  apprehension  of 
endless  condemnation.  But  were  it  only  de- 
clared in  the  bible  that  the  wicked  shall  be 
punished,  while  the  righteous  are  made  happy, 
it  would  involve  a  fearful  probability,  that 
they  will  never  meet  again. 

2.  Were  the  doctrine  of  restoration  true^  it 
would  probably  have  been  taught  by  Christ,  This, 
believers  in  it  must  admit,  because  they 
always  describe  it  as  a  supposition  most 
glorious  to  God  and  as  absolutely  essential  to 
the  vindication  of  his  character.  They  should, 
therefore,  sustain  their  views  by  direct  and 
unequivocal  testimony  from  the  scriptures. 
Unless  such  testimony  can  be  produced,  their 
opinions  must  be  considered  unworthy  of  con- 
fidence; especially  since  the  greatest  interests 
are  involved  in  arriving  at  a  correct  conclu- 
sion. To  this  reason  for  expecting  an  ex- 
plicit declaration  of  the  final  restoration  of 
the  wicked,  provided  it  is  to  take  place,  may  * 
be  added,  the  integrity  of  the  divine  government. 
It  cannot  be  imagined,  that  God  would  syste- 
matically employ  error,  in  controlling  and 
actuating   his   creatures.      Either  by  direct 


96 

testimony  from  Him,  or  by  the  want  of  con- 
trary testimony,  the  doctrine  of  eternal  punish- 
ment has  gained  the  almost  undivided  con- 
viction ofmankmd.  It  has  been  believed  by 
millions,  in  every  age,  and  has  had  a  forming 
hand  in  their  lines  of  conduct  and  feeling.  Is 
this  a  superstition  ?  Can  it  be  supposed,  that 
God  has  left  a  being  so  imaginative  as  man. 
to  shudder  at  ideal  forms  of  distress,  and  to 
array  with  withering  apprehensions,  a  doc- 
trine, which  teaches  nothing  but  fatherly  cor- 
rections or  momentary  reproof  ?  Let  it  not 
be  forgotten,  that  one  text,  well  authenticated, 
declaring  that  the  wicked  shall  suffer  only  for 
a  season,  would  have  effectually  excluded  the 
doctrine  of  eternal  punishment  from  the 
christian  creed.  But  there  nevertheless  it 
stands,  and  influences  unnumbered  minds ; 
it  alarms,  it  convicts,  it  urges  men  to  let  go 
of  earth,  to  dash  down  the  cup  of  iniquity,  to 
press  into  life.  It  must  be  recollected  too, 
that  human  predilections  are  not  in  its  favor. 
Men  have  been  led  to  believe,  in  despite  of 
their  wishes.  It  has  had  opposers ;  it  has 
been  hated,  defamed,  persecuted  from  city  to 
city,  and  handed  about  with  hissing  and  in- 
vective.    Still,  the   body  of  those   who  call 


97 

tJieniselves  christians,  confess,  that  it  is  taught 
in  their  scriptures,  and  that  they  can  discover 
no  appearances  of  a  contrary  doctrine.  This 
could  scarcely  be  the  case,  were  a  linal  resto- 
ration spoken  of  in  the  bible.  Indeed,  it  is 
inconsistent  with  such  an  idea,  for  it  cannot 
reasonably  be  admitted,  that  God  would  con- 
ceal the  truth,  for  the  sake  of  influencing  men 
by  fears  of  imaginary  evil.  He  would  not 
prevail  on  them  to  obey  him,  by  permitting 
them  to  apprehend  a  fate,  infinitely  more 
dreadful  than  the  worst  beings  will  ever  en- 
dure. If  then  the  doctrine  of  restoration  is 
true,  whence  arises  the  silence  of  the  scrip- 
tures concerning  it  ?  a  silence,  from  w  hich,  if 
not  from  more  direct  testimony,  has  resulted 
the  almost  universal  persuasion,  that  the  tor- 
ments of  hell  will  never  end. 

3.  The  first  hearers  of  the  gospel  must  have 
understood  future  punishmefit  to  be  eternal^  unless 
the  contrary  was  expressly  ajirrned  by  their 
teachers.  The  Jews,  in  the  time  of  our  Savior, 
believed,  that  all,  who  were  not  embraced  in 
the  covenant  made  with  Abraham,  would 
perish  forever.  Every  scholar  also  knows, 
that  eternal  punishment  was  a  favorite  theme 
of  the  Greek  and  Latin  poets,  and  a  popular 


98 

notion  of  the  multitude.  When,  therefore. 
Christ  and  l)is  apostles  came  to  speak  of  the 
place  of  torment,  their  hearers,  whether  Jews 
or  Pagans,  would  need  to  have  their  opinions, 
if  erroneous,  corrected.  If  nothing  was  said  on 
the  subject,  and  no  intimation  given  that  they 
were  in  an  error,  they  would  naturally  con- 
clude, that  they  had  not  been  mistaken,  and 
would  continue  to  believe  in  eternal  punish- 
ment. It  hence,  most  manifestly  devolves 
upon  believers  in  a  final  restoration,  to  show 
in  what  place  and  in  what  manner,  Christ  and 
his  apostles  ever  controverted  the  popular 
opinion. 

4.  Ihat  the  icicked  icill  never  be  reslorcd  to 
virtue  and  happiness^  is  fairly  inj  erred  from  the 
moral  tendency  of  punishment.  Alone  it  can 
never  produce  contrition.  The  first  induce- 
ment to  repent,  which  can  operate  on  the  hu- 
man mind,  is  the  apprehension  of  personal 
evil.  But  neither  that  apprehension,  nor 
actual  suffering,  can  subdue  the  will  and  melt 
tlie  heart.  Danger  may  excite  alarm  and  in- 
duce in(juiry,  but  it  cannot  reconcile  a  rebel- 
lious mind  and  call  forth  emotions  of  gratitude 
and  love.  The  goodness  of  God  leadeth  men 
to  repentance.     It  is  not  the  fire  of  hell,  which 


99 

can  make  them  sorry  after  a  godly  sort.  That 
can  only  add  intensity  to  their  hate,  and  in- 
flame  their  malevolence  against  God  and  his 
laws.  It  is  not  in  the  nature  of  man,  to  be 
thus  won  to  holy  views  and  feelings.  The 
infliction  of  punishment,  therefore,  supplies  no 
means  and  affords  no  prospect,  of  the  vohm- 
tary  subjection  of  the  wicked  to  the  govern- 
ment of  God.  It  rather,  by  exciting  opposition, 
and  confirming  hatred,  tends  to  perpetuate 
rebellion. 

5.  If  the  wicked  deserve  any  punishment,  as  its 
infliction  proves  they  do^  they  ivdl  never  cease  to 
deserve  it.  They  take  very  partial  views  of  the 
subject,  who  imagine,  that  the  sins  of  this 
life  are  the  only  actions,  for  which  the  final 
rejectors  of  the  gospel  will  be  confined  in 
despair.  They  will  increase  their  own  ill 
desert,  by  ceaseless  resistance  to  the  govern- 
ment of  God.  The  sins  done  in  the  body  do 
indeed  merit  everlasting  destruction.  But 
were  this  denied,  the  wicked  in  hell  are  per- 
petually violating  the  unimpaired  obligation 
of  supreme  love  to  God,  and  consequently 
creating  a  reason  for  tl-eir  endless  punishment. 
Did  not  the  nature  of  the  casie  establish  this, 
the   word   of  God   would   make   it  certain. 


100 

-  Let  him  that  is  filthy  be  fiUhy  still/'  Moral 
impurity  consists  in  a  bad  state  of  the  affec- 
tions. Were  the  wicked  to  exercise  pi- 
ous feelings,  they  would  no  longer  be  unclean. 
They  will,  it  hence  appears,  continue  in  sin. 
In  other  words,  the  souls  of  lost  men  are  un- 
der a  law,  which  they  violate,  and  to  the 
penalties  of  which,  they  are  unceasingly  ex- 
posing themselves.  The  time  can  never  ar- 
rive, in  which  they  will  not  deserve  additional 
punishment  for  acts  just  committed.  While 
they  are  suflfering  for  the  sins  of  this  life,  they 
will  be  provoking  the  justice  of  God  to  punish 
them  for  new,  more  numerous  and  it  may  be 
more  aggravated  offences.  The  sin  of  the  fallen 
angels,  in  tempting  our  first  parents  to  take 
the  forbidden  fruit  and  in  deceiving  their 
posterity,  is  no  more  punishable  than  the  sins, 
which  wicked  men  will  commit  after  their  final 
sentence.  And  as  both  the  bible  and  the  na- 
ture of  the  case  show,  that  they  will  continue 
to  offend,  there  is  a  reason  constantly  arising, 
for  perpetuating  their  punishment. 

G.  If  the  doctrine  of  restoration  is  truc^  tin 
ivicked  ivill  be  released  without  dcscrvin<j;  aap'ittu/, 
or  they  ivill  escape^  having  expiated  their  sins  by  an 
adequate  punishment^  on  the  ground  of  Just  ire.  f 


i 


101 

But  It  is  not  pretended,  from  any  thing  in  tlie 
bible,  that  they  will  ever  be  restored  because 
they  no  longer  deserve  to  be  punished.  Such 
a  supposition  is  often  made,  but  it  is  not  found 
in  the  word  of  God.  The  salvation  of  men, 
as  far  as  it  extends,  is  always  spoken  of  as  the 
result  of  forgiveness.  The  texts,  which  are 
employed  to  prove  universal  salvation  refer  the 
whole  effect,  whatever  it  is,  to  the  mercy  of 
God ;  and  in  no  instance  intimate  that  the 
wicked  will  expiate  their  sins  and  complete 
the  period  of  lawful  punishment,  by  suffer- 
ing to  the  extent  of  their  crimes.  None  of 
these  imply  the  doctrine  of  restoration  on  the 
ground  of  justice,  whatever  else  they  may 
teach.  If,  as  it  is  alleged,  they  assert  it  at 
all,  it  is  through  the  mediation  of  Christ  and 
the  forgiveness  of  sins.  But  lost  men  will  not 
escape  through  forgiveness,  for  the  scriptures 
are  most  explicit  in  deciding  that  there  is  no 
pardon  beyond  the  grave.  '•  But  if  ye  forgive 
not  men  their  trespasses,  neither  will  your  fa- 
ther forgive  your  trespasses."  The  doctrine 
of  restoration  is,  therefore,  not  true,  because 
neither  of  the  suppositions  on  which  it  rests, 
can  be  maintained. 

7.   The  above  conclusion  is,  with  equal   satis- 
10 


102 

faction^  established  by  many  of  the  passages,  ichick 
have  been  (quoted  to  prove  merely  that  there  is  a 
state  of  future  punishment.  In  them  it  is  declar- 
ed, tliat  certain  men  shall  not  inherit  the  king- 
dom of  God,  that  they  shall  in  no  case  enter 
into  it,  that  they  shall  have  their  portion  in  the 
world  of  misery.  These  denunciations  leave 
no  room  for  an  honest  doubt,  that  their  suf- 
ferings will  be  perpetual.  Were  the  scrip- 
tures silent,  as  it  respects  a  more  clear  and 
positive  declaration  on  the  subject,  it  might 
justly  be  thought  hazardous  to  deny  the 
eternity  of  future  punishment. 

These  considerations,  I  present  to  my 
hearers,  not  as  unanswerable  arguments ; 
though,  taken  collectively,  they  are  enough  to 
convince  me  of  the  unreasonableness  and  te- 
merity of  expecting  deliverance  from  the 
world  of  despair.  The  sources  of  evidence, 
to  which  1  hereafter  call  your  attention,  aflbrd 
such  as  is  explicit  and  unanswerable. 

1 .  The  curse  of  the  laii\  or  the  penalty  by  which 
it  is  enforced,  is  eternal  death.  That  from  which 
men  are  rescued  by  faith  in  Jesus  Christ,  is 
that  to  which  they  expose  themselves  by  sin. 
"And  as  Moses  lifted  uj)  the  serpent  in  the 
wilderness,  even  so  must  the  Son  of  Man  be 


103 

lifted  up,  that  whosoever  believeth  in  him 
should  not  perish^  but  have  eternal  life.  For 
God  so  loved  the  world,  that  he  gave  his  oniy 
begotten  Son,  that  whosoever  believeth  in  him 
should  not  perish,  but  have  everlasting  life,'*'' 
Christ  came  to  save  men  from  destruction, 
and  to  confer  on  them  eternal  happiness.  But 
if  they,  by  violating  the  law,  have  not  forfeited 
this  happiness,  it  cannot  be  the  design  of 
Christianity  to  confer  it.  Without  a  Savior, 
they  are  condemned,  in  consequence  of  their 
sins. to  eternal  exclusion  from  heaven;  and  as 
perishing  is  the  antithesis  of  this,  to  eter- 
nal suffering.  Such  happiness  Christ  confers, 
such  misery  he  averts;  and  hence  it  follows, 
that  the  curse  of  the  law,  or  that  which  is  in- 
curred by  transgression,  is  endless  punish- 
ment. But  those,  who  reject  the  gospel, 
which  we  have  seen  some  men  do,  incur  this 
penalty,  and  can,  therefore,  on  the  ground  of 
justice,  never  escape.  It  is  to  be  observed, 
too,  that  as  believers  are  saved  by  faith, 
as  the  only  condition  of  salvation,  it  implies, 
that  the  consequences  of  unbelief  are  eternal. 
Why  should  everlasting  life  be  promised  them, 
as  a  reward  of  repentance  and  faith,  if  they 
have  not  forfeited  it,  and  if  they  are,  whatever 


104 

their  conduct  may  be,  to  enjoy  it?  Christ 
would  not,  in  such  a  case,  be  the  author  of 
eternal  life,  but  only  a  Savior  from  tempora- 
ry evils,  and  the  author  of  happiness,  during 
that  limited  period. 

II.  T'he  text  and  other  passages  of  similar 
phraseology^  are  unequivocal  evidence  against  the 
doctrine  of  restoration.  They  declare  that  the 
wicked  shall  be  punished  with  unquenchable 
fire,  or  that  there  shall  be  no  termination  to 
their  torments.  "Whose  fan  is  in  his  hand, 
and  he  will  thoroughly  purge  his  floor,  and  will 
gather  the  wheat  into  his  garner,  but  the  chaff 
he  will  burn  with  fire  unquenchable."  "  And 
if  thy  hand  offend  thee,  cut  it  off:  it  is  better 
for  thee  to  enter  into  life  maimed,  than  having 
two  hands  to  go  into  hell,  into  the  fire  that 
never  shall  be  quenched:  where  their  worm 
dieth  not,  and  the  fire  is  not  quenched.'* 
These  declarations  will  receive  a  separate 
and  particular  examination.  It  is  important, 
however,  to  make  my  younger  hearers  first 
acquainted  with  a  rule  of  interpretation,  to  be 
applied  in  the  subsecpient  part  of  this  dis- 
course  and   of  essential    use    in    decipher- 

J.uke  3.  19.     Murk  9.  43,  44. 


105 

ing  the  meaning  of  language.  The  rule  is 
this.  Words  are  to  be  used  in  their  common  and 
obvious  impo  /,  nnlrss  if  is  modified  by  the  nature 
of  the  subject  or  by  the  design  of  the  writer. 
Universal  terms,  as  the  world,  mankind, 
all  men,  are  sometimes  to  be  limited,  but 
never,  unless  the  context  makes  it  apparent, 
that  the  whole  human  race  is  not  intended. 
It  thus  happens,  also,  that  terms  expressing 
duration  denote  the  longest  period  of  which 
the  subject  united  with  them,  is  capable.  The 
same  word  may,  in  one  apphcation.  express 
an  absolute  eternity,  while  in  another  it  in- 
cludes only  a  short  period  of  time.  But  no 
ambiguity,  or  perplexity  arises  from  this  vari- 
ous use  of  language,  because  the  subject  itself 
always  announces  its  exact  signification. 
You  sell  an  estate,  assigning  it  to  the  pur- 
chaser and  his  heirs  forever^  and  though  for- 
ever in  its  common  sense  expresses  an  abso- 
lute eternity,  it  is  not  in  this  connexion  thus 
understood.  If  you  should  speak  of  losing 
your  soul  forever,  the  language  w^ould  be 
equally  intelligible.  In  the  first  instance, 
forever  signifies  the  longest  period  in  which 
an  estate  can  be  entailed,  or  until  it  shall  be 
voluntarily  disposed  of;  and  in  the  other  case. 
10* 


106 

it  signifies  the  longest  period,  in  which  the 
soul  can  be  lost.  Let  this  rule  be  applied,  and 
no  doubt  will  exist,  whether  the  duration 
spoken  of  is  limited  or  not.  When  that  which 
is  said  to  be  eternal,  without  end,  unquencha- 
ble, or  forever,  is  something  which  belongs 
exclusively  to  time,  it  hmits  the  signification 
of  these  terms.  But  when  it  is  something, 
which  in  its  nature  extends  beyond  the  grave, 
and  may  subsist  without  end,  these  terms  are 
not  to  be  limited,  but  to  be  taken  in  their 
literal  sense,  as  denoting  an  absolute  eternity. 
The  everlasting  hills  or  mountains,  are  hills 
or  mountains,  which  remain  as  long  as  time 
endures.  The  subject,  of  which  everlasting 
is  here  predicated,  does  not  admit  of  a  longer 
duration  than  the  continuance  of  the  earth. 
The  everlasting  God  is  a  being,  whose  exist- 
ence is  not  bounded  by  time.  In  the  first  of 
these  instances,  everlasting  denotes  a  tempo- 
rary, but  in  the  second,  an  endless  duration. 
It  may  be  said  of  the  fire  of  a  perpetually  ac- 
tive volcano,  that  it  is  unquenchable,  that  it 
never  shall  be  quenched,  without  causing  any 
misapprehension  or  leading  the  hearer  to  sup- 
pose, that  his  informant  believes  the  earth 
shall  never  be  destroyed.     And  the  language 


107 

might  be  true,  under  the  Umitation  which  the 
subject  imposes.  When  it  is  said  also  of  the 
fire  of  hell,  that  it  is  unquenchable,  that  it 
never  shall  be  quenched,  the  declaration  is 
equally  unambiguous ;  for  as  the  subject  is 
not  limited  by  the  boundaries  of  time,  it  is 
capable  of  an  absolute  eternity.  It  is  satis- 
factorily inferred,  that  the  fires  of  hell  shall 
never  be  quenched,  or  never  cease  to  burn . 
or,  by  stripping  the  idea  of  its  figurative  dress, 
that  the  miseries  of  lost  men  will  never  termi- 
nate. It  is,  therefore,  scarcely  necessary, 
when  we  examine  these  passages  by  just  prin- 
ciples of  interpretation,  to  give  them  any 
further  notice.  It  is  enough  to  assert,  without 
other  proof,  that  th(3y  teach  the  endless  dura- 
tion of  future  torments.  For  such  an  asser- 
tion cannot  be  disproved.  Instances  may 
perhaps  be  cited,  in  which  unquenchable  is 
applied  to  punishments  which  have  an  end, 
but  never  in  any  case  where  future  punish- 
ment is  the  subject  of  affirmation.  Temporal 
calamities  may  be  described,  under  the  figure 
of  unquenchable  fire,  provided  they  continue 
so  long  as  the  subjects  of  them  exist,  but 
the  punishments  of  the  future  world  cannot 
be  thus  described,  unless  they  are  absolutely 


108 

errdless.  Allow  me  to  comprehend  what  has 
been  said  in  one  sentence.  If  God  threatens 
a  nation  with  his  displeasure,  declaring  that 
his  wrath  shall  burn  and  none  shall  quench 
it,  it  is  understood,  that  this  nation  shall  be 
involved  in  calamities  as  long  as  it  endures, 
but  if  he  threatens  persons  in  reference  to  th^ 
future  state  with  indignation,  which  shall  burn 
and  not  be  quenched,  it  can  only  denote  an 
endless  punishment.  It  may  be  remarked,  too, 
that  as  God  never  threatens  men  with  tem- 
poral calamities,  in  language  of  such  severe 
reprobation,  unless  they  are  very  abandoned 
sinners,  it  may  be  used,  even  in  such  cases, 
with  reference  to  punishments  which  shall 
succeed  this  life  and  be  literally  perpetual. 
In  illustration  of  these  facts,  nothing  better 
could  be  desired,  than  the  passages  so  often 
quoted  from  the  Old  Testament  to  show,  that 
the  terms  everlasting  and  unquenchable, 
when  applied  to  the  miseries  of  the  damn- 
ed, do  not  denote  eternal  punishment. — 
"  It  shall  not  be  quenched  night  nor 
day;  the  smoke  thereof  shall  go  up  forever, 
from  generation  to  generation  it  shall  lie 
waste;  none  shall  pass  through  it  forever 
and  ever."     "  Behold,  mine  anger  and  my  fury 


109 

shall  be  poured  out  upon  this  place,  upon  man 
and  upon  beast,  and  upon  the  trees  of  the 
field,  and  upon  the  fruit  of  the  ground ;  and 
it  shall  burn  and  shall  not  be  quenched." 
**  And  [  will  bring  an  everlasting  reproach 
upon  you,  and  a  perpetual  shame,  which  shall 
not  be  forgotten."  There  is  no  misunder- 
standing these  passages.  They  apply  the 
words,  everlasting,  unquenchable,  forever  and 
ever,  to  judgments  which  were  to  fall,  in  part 
at  least  upon  the  wicked  in  this  life,  and  which 
were  utterly  to  ruin  them.  The  hopelessness 
of  tlieir  condition,  the  inflexible  purpose  of 
God,  never  to  forgive,  and  never  to  withdraw 
his  hand  from  the  work  of  destruction,  is  thus 
forcibly  expressed.  No  one  is  in  danger  of 
supposing,  that  an  absolute  eternity  is  intend- 
ed, so  far  as  the  subject  of  discourse  is.  in  its 
own  nature,  temporary.  The  smoke  of  the 
land  of  Idumea.  cannot  literally  ascend  up 
forever  and  ever.  The  reader  very  properly 
hmits  the  language,  to  mean,  that  it  will  be 
an  object  of  the  divine  displeasure,  so  long  as 
it  exists.  But  this  denunciation,  as  well  as 
that  of  bringing  upon  the  Jews  an  everlasting 
reproach,  may  relate,  not  only  to  temporal  ca- 
lamities, but  to  the  eternal  displeasure  of  God, 


110 

Nor  does  such  a  supposition,  assign  a  double 
sense  to  the  language.  It  only  asferts,  that 
God  will  never  be  reconciled  to  those,  against 
whom  these  threatenings  are  uttered.  And  if 
this  is  true,  if  those,  whom  he  pursues  with 
his  displeasure  to  the  end  of  life,  are  also  the 
enemies  of  his  government,  and  the  objects  of 
his  indignation  after  death,  the  literal  im])ort 
belongs  to  the  language.  But  however  this 
may  be,  there  is  manifestly  no  argument  to 
be  drawn  from  the  Old  Testament  use  of  un- 
quenchable and  everlasting,  against  the  sense 
which  is  generally  assigned  them  in  the  New. 
If  it  should  be  contended,  that  the  judgments 
mentioned  in  the  0!d  Testament,  as  everlast- 
ing and  unquenchable,  are  evidently  tempo- 
ral; then,  by  a  plain  rule  of  interpretation, 
they  are  said  to  last  only  during  the  natural 
lives  of  those  who  suffer  them;  but  if  these 
judgments  are  of  a  nature  to  last  forever,  ever- 
lasting and  unquenchable  imply  that  they 
shall  be  endless.  Tims,  a  case  scarcely  arises, 
in  which  the  use  of  these  and  similar  terms 
IS  ambiguous.  The  words  are  perpetJially 
used  in  Eng'ish  books,  sometimes  denoting  an 
absolute  eiernity,  and  sometimes  but  a  short 
period,  yet   always  with  perfect  perspicuity. 


Hi 

When  some  hated  truth  is  not  to  be  rejected, 
men  apply  the  rule,  which  has  been  stated, 
without  knowing  it,  and  arrive  at  the  true 
sense  without  failure,  and  without  difficulty. 
A  servant  forever,  they  see  at  once,  is  a  ser- 
vant as  long  as  he  can  be,  or  during  his  natural 
life.  To  be  in  heaven  forever,  is  to  be  there 
always.  But  mention  those  passages,  where 
future  punishment  is  said  to  be  everlasting  or 
unquenchable,  and  instead  of  inferring,  as 
they  should,  that  it  is  endless,  they  abandon 
their  rule,  deny  the  only  just  conclusion,  and 
attempt  to  justify  themselves  by  saying,  that 
everlasting  and  unquenchable  do  not  always 
denote  an  endless  duration  I  A  servant  for- 
ever, they  very  gravely  tell  us,  is  a  servant 
only  so  long  as  he  lives,  and  everlasting  hills, 
are  hills  which  endure  only  while  the  earth 
exists  !  But  if  they  would  judge  of  the  mean- 
ing of  language,  when  applied  to  future  tor- 
ments, by  the  same  rule  of  interpretation,  by 
which  they  conclude  that  the  righteous  shall 
never  lose  their  seats  in  heaven,  there  would 
not  be  an  universalist  among  believers  in  the 
bible.  To  say,  that  the  wicked  shall  be  cast 
into  hell,  into  the  fire  that  never  shall  be 
quenched,  is  to   assert,  that  a   punishment, 


112 

which,  in  its  nature  is  capable  of  endless  in- 
fliction, shall  never  cease.  It  therefore  never 
will.  Were  the  principle  denied  on  which 
this  conclusion  rests,  language  must  in  a 
measure  cease  lo  be  a  medium  of  thought. 
How  does  this  audience  know,  that  the  speak- 
er is  a  believer  in  eternal  punishment  ?  He 
has  used  terms,  no  more  unambiguous  than 
the  sacred  writers  employ.  But  you  judge  of 
his  meaning,  by  the  same  rules,  which,  when 
applied  to  their  language,  would  lead  you  to 
acknowledge,  that  future  punishment  is  taught 
by  them.  Should  you  refuse  to  admit  the 
authority  of  this  rule  of  interpretation,  in  cases 
where  future  punishment  is  the  subject,  vou 
would  make  its  endless  duration  difficult  or 
impossible  to  reveal.  You  can  at  least  ima- 
gine that  it  is  eternal,  and  that  God  intends 
to  make  it  known.  But  what  terms,  sufficient- 
ly explicit,  can  he  employ  ?  If  he  represents  it. 
under  the  figure  of  a  fire  eternal  and  unquench- 
able, you  reply,  that  temporal  judgments 
are  sometimes  thus  described.  If  you  will 
trifle  so  egregiously  with  the  plainest  r^les  of 
criticism,  with  rules,  which,  in  all  other  cases, 
lead  you  infallibly  to  correct  conclusions,  no 
revelation  on  the  subject   can  be  made  you. 


By  voluntarily  abandoning  the  only  safe  guide, 
you  lose  your  way  and  stumble  at  every 
step.  The  word  of  God  can  afford  you  no 
light,  you  wrest  it  to  your  own  destruction. 
But  though  it  is  true  that  just  rules  of  inter- 
pretation decide,  that  eternal  punishment  is 
taught  under  the  figure  of  unquenchable  fire, 
yet  a  particular  examination  of  the  passages 
where  the  expression  occurs,  will  strengthen 
the  conclusion.  To  this,  your  attention  is  in- 
vited. In  the  third  chapter  of  Matthew,  John 
the  Baptist  describes  the  Messiah  in  these 
terms.  '^  Whose  fan  is  in  his  hand,  and  he 
will  thoroughly  purge  his  floor,  and  gather  his 
wheat  into  the  garner ;  but  he  will  burn  up 
the  chaflf  with  unquenchable  fire."  It  will  not 
be  disputed,  that  good  men  are  denoted  by 
the  wheat,  and  bad  men  by  the  chaff".  Christ 
will  gather  his  wheat  into  the  garner,  that  is, 
preserve  the  righteous  from  being  lost  and 
destroyed  ;  but  he  will  burn  up  the  chaflf  with 
unquenchable  fire  or  subject  the  wicked  to 
ceaseless  and  everlasting  misery.  This  is  the 
obvious  and  incontrovertible  sense.  For 
when  it  is  recollected,  that  fire  is  emblema- 
tical of  punishment,  unquenchable  can  only 
signify  its  endless  perpetuity.  It  is  in  vain  to 
11 


114 

yay,  that  the  lire  may  be  endless,  while  beings 
subjected  to  its  action  escape.  Believers  in 
a  restoration  assume  for  granted,  that  a  ma- 
terial fire  is  meant,  which  they  contend  may 
continue  forever  while  its  miserable  victims 
are  reprieved.  But  the  language  is  figura- 
tive, being  only  a  forcible  mode  of  expressing 
the  severity  of  punishment.  What  then  is  the 
use  of  the  adjective  unquenchable  ?  It  doubt- 
less has  a  significant  import.  As  the  punish- 
ment of  which  it  is  descriptive,  is  manifestly 
to  be  inflicted  after  death,  it  must  denote  its 
endless  duration.  It  cannot  mean  that  the 
wicked  shall  be  utterly  consumed  or  annihilat- 
ed, for  then  to  be  burned  up  with  fire  would 
convey  the  whole  idea;  unquenchable  would 
be  redundant.  But  the  greatest  reliance  for 
the  illustration  of  this  language,  is  placed 
upon  the  passages  in  the  ninth  chapter  of 
Mark,  one  of  which  stands  at  the  head  of  this 
discourse.  It  has  already  been  shown,  that 
gehenna,  translated  hell,  is  the  name  of  the 
place  of  fiiture  torment.  The  fire,  which  is 
mentioned  in  the  text,  as  never  to  be  quench- 
ed, denotes  the  punishments  of  that  world. 
They  never  terminate.  The  fire  shall  never 
be  quenched.     Nor  should  the  other  descrio- 


115 

tion,  contained  in  the  text,  be  overlooked. 
"It  is  better  for  thee  to  enter  into  the  king- 
dom of  God  with  one  eye,  than  having  two 
eyes  to  be  cast  into  hell-fire,  where  their  worm 
dieth  not,''''  This  last  expression  is  likewise 
borrov/ed  from  the  valley  of  Hinnom.  There 
worms  preyed  on  the  bodies  of  the  dead,  so 
long  as  they  remained,  but  when  they  were 
enterely  decayed,  the  worms  also  perished. 
But  it  is  not  so  in  hell.  Worms  shall  prey  on 
the  indestructible  forms  of  the  wicked  forever, 
that  is,  their  punishment  shall  never  termi- 
nate. Let  it  not  be  forgotten  in  these  inqui- 
ries, that  the  worm  which  dieth  not  is  a  figu- 
rative representation,  and  not  a  philosophical 
account  of  future  misery.  Dead  bodies, 
when  thrown  out  to  putrify  and  decay,  present 
a  woful  picture  of  wretchedness  and  are  so 
far  a  striking  description  of  the  miseries  of 
hell.  But  there  is  an  obvious  point  of  dissi- 
milarity, to  which  the  text  has  reference.  In 
one  case,  the  body  retin*ns  to  its  native  dust 
and  the  worm  dies;  in  the  other.tlie  body  is 
immortal  and  the  worm  which  preys  on  it, 
never  dies.  Since  the  worm  denotes  the 
wretched  condition  of  the  wicked,  its  death- 
less nature  signifies  that  their  misery  is  end- 


116 

less.  Nor  is  this  conclusion  removed,  by  the 
passage  in  the  sixty-sixth  chapter  of  Isaiah, 
to  which  Christ  seems  to  have  alluded.  "  And 
they  shall  go  forth  and  look  upon  the  car- 
casses of  the  men,  that  have  transgressed 
against  me :  for  their  worm  shall  not  die,  nei- 
ther shall  their  fire  be  quenched;  and  they 
shall  be  an  abhorring  unto  all  flesh."  This 
is  said  to  take  place  after  the  conversion  of 
the  world,  and  appears  to  be  a  dramatic 
representation  of  the  glorious  state  of  the 
church,  when  it  shall  be  universal,  and  when 
all  the  enemies  of  God  shall  be  punished. 
The  worm  that  never  dies,  the  fire  that  shall 
never  be  quenched,  are  there,  also  used  to 
denote  the  everlasting  misery  of  transgress- 
ors. 

The  remainder  of  this  investigation  must 
be  deferred  until  another  opportunity.  Be- 
lieving, however,  that  the  doctrine  of  eternal 
punishment  is  already  completely  established, 
f  would  add  a  word  on  the  benevolence  mani- 
fested by  a  faithful  minister  of  Christ  in  the 
discharge  of  this  part  of  his  commission.  It 
is  sometimes  thought,  that  they  alone  imitate 
the  spirit  of  our  divine  master,  who  conceal 
fron)  their  hearers  the  awful  retributions  of 


117 

eternity.  But  how  difterentis  the  fact?  What 
compassion  is  there  in  conceahng  evils,  to 
which  men  are  actually  exposed  and  from 
which  they  cannot  escape,  except  by  efforts 
specially  directed  to  that  end  ?  The  dan- 
gers which  threaten  them  cannot  be  avoided, 
except  through  faith  in  Jesus  Christ;  but  this 
they  will  never  exercise,  until  the  law  of  God 
with  its  terrible  sanctions,  has  been  exhibited. 
The  object  of  preaching  is  to  restore  to  loyal- 
ty the  revolted  subjects  of  God  by  leading 
them  to  repentance ;  which  cannot  be  done 
where  a  knowledge  of  eternal  punishment,  the 
only  proper  measure  of  guilt  is  withheld  and 
where  a  false  estimate  of  character  is  neces- 
sarily made.  "  They  that  be  whole  need  not  a 
physician,  but  they  that  are  sick."  Christ  is 
nothing  to  those,  who  perceive  not  the  sin- 
fulness of  sin  nor  their  ow^n  guilt,  nor  the  im- 
minent wrath  of  God.  To  such  he  is  no  shield 
nor  high  tower  nor  rock  of  defence  nor  ark 
of  safety.  While  they  deny  that  the  bible  sen- 
tences to  remediless  ruin  the  impenitent  world, 
they  act  agreeably  to  their  creed  and  stand 
exposed  to  the  gathering  storm,  till  bursting 
forth,  it  overwhelms  them.  How  can  he,  who 
is  ignorant  of  the  sanctions  of  the  law,  be 
11* 


118 

convinced  of  the  misery  of  a  wicked  state,  and 
of  the  peculiar  glory  of  those  who  have  their 
fruit  unto  holiness  ?  How  can  he  know  the 
odiousness  of  sin,  how  can  he  have  a  just  sense 
of  his  unworthiness,  how  can  he  exalt  the 
Savior  to  the  first  place  in  his  affections,  how 
can  he  be  rescued  from  his  apostacy  and  from 
the  misery  naturally  incident  to  transgression  ? 
Such  effects  belong  exclusively  to  that  law 
which  converts  the  soul,  which  saves  moral 
beings  by  fear,  which  persuades  the  holy  to 
remain  allegiant  and  the  rebellious  to  return  to 
God,  and  which  thus  forms  the  ground  and  pil- 
lar of  the  divine  government.  Grateful  indeed 
should  we  be,  that  our  danger  and  way  of  es- 
cape are  revealed!  We  should  hear  with 
deep  solemnity  those  truths  repeated  from  the 
pulpit,  upon  the  belief  of  which  depend  the 
structure  of  religion  in  our  souls  and  all  our 
well  grounded  hopes  of  a  blessed  hereafter. 
Could  concealment,  on  the  part  of  the  prcacii- 
er,  render  the  danger  any  less  real  and  appal- 
ling to  his  hearers,  could  he,  by  persuading 
them,  that  God  will  not  punish  the  wicked, 
reverse  the  fact,  he  would  have  the  semblance 
of  an  apology  for  proclaiming  im|)unity  in  sin. 
But  ho  cannot.    Wlule,  therefore,  it  remains. 


119 

true,  that  the  wicked  shall  be  turned  into  hell 
and  all  the  nations  that  forget  God,  it  will  be 
benevolent  to  warn  every  man  of  his  exposure 
and  to  persuade  every  man  by  these  terrors  of 
the  Lord,  to  renounce  his  sins  and  to  attach 
himself  to  the  cross  of  Christ. 


LECTURE  VI. 

THE  DURATION  OF  FUTURE  PUNISHMENT. 

2.  Peter  ii.  17. 

These  are  wells  ivithout  wafer^  clouds  that  are 
carried  with  a  tempest ;  to  whom  the  mist  of 
darkness  is  reserved  forever. 

That  lost  men  will  never  be  restored  to 
happiness  is  apparent  from  passages  which 
declare  their  punishment  to  be  forever.,  forever 
and  ever.,  eternal  and  everlasting.  The  corres- 
ponding words  in  the  original  Greek,  are  aiofi 
and  aionios.  It  will  be  best  to  acquaint  our- 
selves with  their  general  use  and  import,  be- 
fore we  examine  their  particular  apphcation 
to  future  punishment. 

I.  ^ion  occurs  in  one  hundred  and  four 
passages  in  the  New  Testament.  Of  these 
instances  of  its  use,  fifty-nine  relate  to  God  or 
to  his  kingdom,  in  such  a  manner  tliat  an  abso- 
lute eternity  must  be  intended.     In  six  ofthc 


121 

remaining  passages,  it  is  applied  to  future 
punishment.  There  are  only  thirty-nine,  in 
which  it  can  be  pretended,  without  begging 
the  question,  that  it  signifies  a  limited  dura- 
tion. If  then,  the  most  common  use  of  the 
word  is  to  decide  its  meaning  when  applied 
to  future  punishment,  that  punishment  is 
proved  to  be  eternal.  But  a  just  estimation 
of  the  argument  to  be  derived  from  the  appli- 
cations of  this  word,  depends  upon  under- 
standing a  peculiar  sense  in  which  the  Jews 
were  accustomed  to  employ  it.  They  divided 
duration  into  two  periods.  The  former  com- 
prehended the  time  anterior  to  the  establish- 
ment of  the  Messiah's  kingdom,  the  latter  em- 
braced all  succeeding  ages.  The  first  of  these 
periods,  called  the  present  aion,  was  distin- 
guished by  weakness,  vice  and  misery;  the 
second,  called  the  aion  to  come,  they  supposed, 
would  be  a  time  of  uncommon  prosperity  and 
peace.  In  one  or  the  other  of  these  senses, 
it  is  used  in  nearly  all  the  thirty-nine  passages 
mentioned  above.  The  following  are  fair 
examples.  "•  But  he  shall  receive  an  hundred 
fold,  now  in  this  time,  houses  and  brethren 
and  sisters  and  mothers  and  children  and 
lands  with  persecutions ;  and  in  the  world  to 


122 

come,  (the  aion  to  come)  eternal  life.'-  "  Who 
shall  receive  manifold  more  in  the  preisent 
time,  and  in  the  world  to  come,  (that  age 
which  succeeds  the  judgment)  life  everlast- 
ing.*' '*The  enemy  that  sowed  them  is  the 
devil,  the  harvest  is  the  end  of  the  world,  (of 
the  present  aion)  and  the  reapers  are  the  an- 
gels." ''  For  Demas  hath  forsaken  me,  hav- 
ing loved  this  present  world,'"  or  the  vain  and 
transitory  things  of  the  aion  which  precedes 
the  judgment  day  and  the  complete  estabhsh- 
ment  of  the  Messiah's  kingdom.  "  Now  all 
these  things  happened  unto  them  for  exam- 
ples, and  they  are  written  for  our  admonition, 
upon  w^hom  the  ends  of  the  world,  (of  this 
aion  or   order  of  things)   are  come." 

It  is  natural  and  important  to  inquire,  how 
the  Jews  came  to  attach  this  signification  to  a 
word,  which  properly  denotes  unhmited  dura- 
tion. The  answer  is  easy.  By  dividing  du- 
ration into  two  periods,  calling  one  the 
present  age  and  the  other  the  age  to  come, 
they  do  not  necessarily  restrict  either  to  the 
limitations  of  measurable  time.  The  former 
age  comprehends  the  present  witii  all  past 
periods,  the  latter  age  extends  through  all 
which  are  to  come.     One  extends  from  ever- 


123 

lasting,  the  other  to  everlasting — each  is  a 
proper  eternity.  As,  however,  aion  is  the 
name  of  periods  antecedent  to  tfie  happy 
reign  of  the  Messiah,  it  often  assumes  a  more 
limited  sense,  being  sometimes  employed 
without  reference  to  the  successions  of  time 
for  the  things  of  this  world,  and  sometimes  for 
the  period  of  human  hfe.  When  this  use  of 
the  word  and  its  origin  are  considered,  it  ap- 
pears that  the  exceptions  to  its  literal  import 
are  very  rare.  In  the  instances  cited  above 
of  its  limited  signification  and  in  every  other 
in  which  duration  is  expressed,  it  might  be 
translated  eternity,  ''-  Who  shall  not  receive 
manifold  more  in  the  present  time,  and  in  the 
world  to  come  (in  the  eternity  to  come)  life 
everlasting."  Here,  then,  I  may  again  de- 
mand, if  the  common  use  of  a  word  is  to  de- 
cide its  meaning  in  its  particular  applications, 
whether  eternal  punishment  is  not  taught  in  the 
following  and  similar  passages.  '•  These  are 
wells  without  water,  clouds  that  are  carried 
with  a  tempest,  to  whom  the  mist  of  darkness 
is  reserved  forever.''^  The  evidence  on  which 
the  question  is  to  be  decided,  is  tliis  ; — j^ion  is 
used  two  or  three  times  for  the  universe  and 
several  times  for  the  things  of  this  world.     In 


121 

these  cases  it  does  not  express  duration,  ei- 
ther limited  or  eternal,  and  consequently  does 
not  assist  us  in  determining  its  meaning  when 
it  relates  to  time.  In  several  instances,  it  ei- 
ther denotes  the  periods  which  precede  the 
establishment  of  the  Messiah's  kingdom  or 
those  which  succeed,  both  of  which  extend 
through  immeasurable  or  eternal  duration.  In 
all  the  remaining  instances  of  its  use,  except 
six  in  which  it  is  applied  to  future  punish- 
ment, it  relates  to  things  which  by  the  admis- 
sion of  all  christians  are  endless.  According 
to  its  common  acceptation,  therefore,  it  is  to 
be  translated  forever  and  so  understood  when 
future  punishment  is  the  subject  of  affirmation. 
To  this  convincing  view  of  the  subject  an 
additional  consideration  is  to  be  added ;  for 
the  case  has  not  been  stated  in  terms  so  favor- 
able to  the  doctrine  of  eternal  punishment  as 
it  should  be.  Whenever  aion  has  reference 
to  future  punishment,  it  is  put  in  the  accusa- 
tive case  and  governed  by  a  preposition  signi- 
fying ^^/o."  In  such  places,  it  is  necessarily 
translated,  to  eternity  or  forever.  Fifty-nine 
of  these  are  undoubted  instances  of  an  endless 
sense,  and  the  remaining  six  relate  to  future 
punishment,  which,  so  far  as  common  use  is 


12,) 

concerned,  is  proof  that  they  too  denote 
eternal  duration.  Such  is  the  state  of  the  ar- 
gument in  favor  of  eternal  punishment,  from 
the  general  use  of  aion.  An  examination  of 
the  passages,  in  which  it  occurs,  shall  now  be 
attempted,  for  the  purpose  of  showmg  that 
there  is  no  occasion  for  assigning  it  a  mean- 
ing foreign  to  its  original  and  common  import. 
One  of  these  passages  has  just  been  quoted 
and  needs  no  comment.  The  second,  you  will 
find  in  the  epistle  of  Jude.  '^  Raging  waves 
of  the  sea,  foaming  out  their  own  shame, 
wandering  stars,  to  whom  is  reserved  the 
blackness  of  darkness /orei^er."  This  is  said 
of  false  professors,  men  of  very  flagitious  lives, 
who  crept  into  the  primitive  church  and  be- 
came the  authors  of  great  abuses.  It  is  un- 
deniable from  the  nature  of  the  imagery  em- 
ployed, that  their  utter  and  remediless  ruin  is 
predicted.  The  passages  next  to  be  cited  are 
in  the  fourteenth,  nineteenth  and  twentieth 
chapters  of  the  Apocalypse  of  St.  John.  '•  And 
the  smoke  of  their  torment  ascender h  up /or- 
cver  and  ever :  and  they  have  no  rest  day  nor 
night,  who  worship  the  beast  and  his  image 
and  whosoever  receiveth  the  mark  of  his 
name."  ^-  And  again  they  said,  Alleluia  ! 
12 


i2b 

And  her  smoke  rose  \}\)  forever  anclevery  "  AT\ci 
the  devil  that  deceived  them  was  cast  into 
the  lake  of  fire  and  brimstone,  where  the 
beast  and  the  false  prophet  are,  and  shall  be 
tormented  day  and  inght  forever  and  ever,'"'  In 
the  first  instance,  the  denunciation  is  directed 
against  pagan  Rome,  and  the  fate  of  those 
idolaters  is  contrasted  with  the  rewards  of 
constancy,  which  the  worshippers  of  the  true 
God  receive  in  heaven.  They  are  represent- 
ed as  sufi'ering  forever  in  hell,  or  as  destined 
to  suflfer  through  the  eternal  age  which  is  to 
come.  The  second  passage  describes  in  the 
same  terms  the  fate  of  the  unbelieving  Jews. 
In  the  last,  it  is  said,  that  the  devil  shall  be 
tormented  forever  and  ever  in  the  lake  of  fire 
and  brimstone,  where  are  the  beast  or  the 
worshippers  of  idols,  and  the  false  prophet  or 
all  the  friends  and  propagators  of  error. 
This  is  represented  as  taking  place  imme- 
diately before  the  final  judgment,  at  the  close 
of  which  transaction,  whosoever  is  not  found 
written  in  the  book  of  life  w  ill  be  cast  into  the 
same  place  oi  torment.  The  lake  o/y/rr  there- 
fore denotes  the  punishment  which  is  else- 
where denominated  kell-fire^  the  furnace  of 
fire,   outer   darkness  and   everlasting  fire.     And 


127 

what  other  senrfc  can  here  be  attached  to 
aion,  translated  forever,  but  endless  duration? 
It  does  not  mean  the  universe,  it  does  not 
mean  the  things  of  this  world,  it  does  not 
mean  the  age  anterior  to  the  Messiah's  reign ; 
it  must,  therefore,  mean  that  which  is  to 
come,  or  all  future  time,  for  this  is  its  only 
remaining  signification.  The  other  passage, 
in  which  aion  is  used  in  reference  to  future 
punishment,  is  in  the  third  chapter  of  St. 
Mark.  "  But  he  that  shall  blaspheme  against 
the  Holy  Ghost,  hath  never  forgiveness,  but  is 
in  danger  of  eternal  damnation."  Aion  here 
occurs  in  the  phrase,  '*  hath  never  forgive- 
ness." The  word,  translated  eternal  in  the 
last  clause  of  the  verse,  is  aionios.  They  are 
evidently  used  as  synonymous,  the  sentiment 
being  repeated  for  the  sake  of  intensity.  But 
he  that  shall  blaspheme  against  the  Holy 
Ghost,  harh  not  forgiveness /oret^cr,  but  is  de- 
serving Oi  eternal  damnation.  That  an  absolute 
eternity  is  meant,  a  parallel  passage  sutfi- 
ciently  demonstrates  by  asserting,  that  such 
blasphemers  shall  be  forgiven  neither  in  this 
world  neither  in  the  world  to  come.  No- 
thing now  remains,  but  to  sum  up  the  argu- 
ment contained  in  the  texts  in  favor  of  endless 


128 

punishment.  If  the  passages  themselves  are 
examined,  they  lead  to  the  belief  thai  aion  is 
used  in  the  endless  sense,  and  if  its  original 
and  common  import  is  to  be  regarded,  the 
same  conclusion  is  established.  Hence  it  ap- 
pears, that  lost  men  will  never  be  restored  to 
virtue  and  happiness. 

2.  Aionios  is  found  in  the  New  Testament 
in  seventy-one  passages.  In  sixty  of  these  it 
is  applied,  either  to  God,  to  heaven,  to  the 
happiness  of  the  righteous,  or  to  the  gospel  or 
kingdom  of  Christ,  in  such  a  manner  as  must 
be  admitted  to  imply  an  endless  duration.  In  six 
of  the  remaining  passages,  only  eleven  in  all, 
it  is  used  with  reference  to  future  punishment. 
The  other  five  I  shall  now  transcribe,  that 
each  may  judge  for  himself,  whether  an  eter- 
nal duration  is  not  signified.  ^^Who  hath 
saved  us,  and  called  us  with  a  holy  calling, 
not  according  to  our  works,  but  according  to 
his  own  purpose  and  grace,  which  was  given 
us  in  Christ  Jesus  before  the  ivor/d  began,'"  or 
from  eternity.  ^*  In  hope  of  eternal  life,  which 
God  that  cannot  lie.  promised  before  the  world 
hegan^^^  or  from  eternity.     ^'  Now  to  him  that 

I  Timothy,  i.  9.     Titus,  i,  2 


129 

IS  of  power  to  establish  you.  according  to  my 
gospel,  and  the  preaching  of  Jesus  Christ,  ac- 
cording to  the  revelation  of  the  mystery,  which 
was  kept  secret  since  the  ivorld  began^^^  or  from 
eternity.  ''^Mp^  perhaps  he  therefore  depart- 
ed %r  a  seiPbn,  that  thou  shouldest  receive 
him/o/ercr.''  Here  the  apostle  has  reference 
to  the  relation  in  which  Philemon  and  Onesi- 
mus  stood  to  each  other  in  consequence  of 
their  common  faith,  a  relation  which  shall 
never  be  broken.  '-Of  the  doctrine  of  bap- 
tisms, and  of  laying  on  of  hands,  and  of  resur- 
rection of  the  dead,  and  ofe/e;7?a/judgment,"  a 
judgment  the  consequences  of  which  are  eter- 
nal. It  may  then  safely  be  asserted,  that 
aionios  is  never  used  in  the  New  Testament 
except  for  unlimited  duration  either  past  or 
future.  Unless  some  reason  is  assigned  for 
attaching  to  it  a  signification  found  no  where 
else,  it  is  to  be  thus  understood  when  applied 
to  future  punishment.  It  is  natural  in  this 
place  to  express  no  small  surprise,  that  it 
should  so  often  be  asserted  both  orall  v  and  from 
the  press,  that  an  absolute  eternity  is  not  denot- 
ed by  aionios.  It  cannot  be  shown  to  have  anv 

Roman?,  xvi.  25.     Philemon,  15.    Hebrews,  vi.  Z. 

12  * 


130 

Other  sense  in  the  whole  New  Testament. 
This  is  its  universal  nieaning,  unless  it  is  to  be 
restricted  when  employed  in  reference  to  the 
single  subject  of  future  punishment.  And  is 
it  credible,  that  Christ  and  his  aj^stles  use  it 
on  all  other  topics  in  the  endlesH^nse,  and  in 
this  alone  to  express  a  limited  time?  This 
they  must  believe,  who  contend  for  the  restora- 
tion of  the  wicked.  If,  when  applied  to  future 
punishment,  it  denotes  a  temporary  duration, 
the  evidence  is  to  be  found  in  the  context  where 
it  occurs,  or  in  the  nature  of  the  subject  itself. 
But  the  subject  certainly  admits  as  possible 
the  doctrine  of  endless  punishment.  To  an 
examination  of  aionios  in  this  particular  ap- 
plication, it  is  now  proposed  to  attend ;  which 
will  show  conclusively,  that  no  reason  exists 
for  limiting  its  signification  in  these  cases. 
On  the  contrary,  new  considerations  will  be 
suggested  for  understanding  it  m  its  original 
and  common  import.  These  texts  occur  in 
the  eighteenth  and  twenty-fifth  chapters  of 
Matthew,  in  the  third  chapter  of  vSt.  Mark,  in 
the  first  chapter  of  the  second  epistle  to  the 
Thessalonians,  and  in  the  epistle  of  Jude. 
That  in  Mark  was  noticed  while  examining 
the  passages  in  which  aiun  is  applied  to  future 


131 

punishment.  '<•  But  he  that  shall  bhisphenic 
against  the  Holy  Ghost,  hath  never  forgive- 
ness, but  is  in  danger  of  eternal  damnation." 
In  this  case,  there  is  not  only  no  reason  for  sup- 
posing that  it  departs  from  its  usual  mean- 
ing, but  much,  on  account  of  the  corres- 
ponding assertion  "  hath  never  forgiveness," 
to  conclude,  that  it  is  used  in  an  endless  sense. 
Its  import  is  equally  obvious  in  the  following 
construction.  "  Wherefore,  if  thy  hand  or  thy 
foot  offend  thee,  cut  them  off,  and  cast  them 
from  thee;  it  is  better  for  thee  to  enter  into 
life  halt  or  maimed,  rather  than  having  two 
hands  or  two  feet  to  be  cast  into  everlasting 
fire.  And  if  thine  eye  offend  thee,  pluck 
it  out,  and  cast  it  from  thee ;  it  is  better  for 
thee,  to  enter  into  life  with  one  eye,  rather 
than  having  two  eyes,  to  be  cast  into  hell-firer 
The  two  remaining  instances  in  which  it  oc- 
curs in  St.  Matthew,  are  still  more  decisive. 
•  Then  shall  he  say  also  unto  them  on  the 
left  hand,  depart  from  me,  ye  cursed,  into 
everlasting  Jire^  prepared  for  the  devil  and  his 
angels."  Here  aionlos  may  certainly  bear 
the  endless  sense.  No  intimation  is  given 
why  it  should  be  limited.  "  And  these  shall 
go  away  into  everlasting  punishment,  but  the 


132 

righteous  into  life  eternal^  It  is  twice  used 
in  this  verse,  once  in  reference  to  the  happi- 
ness of  heaven,  and  once  in  reference  to  the 
miseries  of  hell.  The  two  states  are  directly 
contrasted.  These  shall  go  mvay  into  punish^ 
ment  eternal^  but  the  righteous  into  life  eternal. 
What  can  be  the  plea  for  rendering  aionios 
in  one  case  in  the  endless  sense,  and  for 
restricting  it  in  the  other  to  finite  duration  ? 
There  can  be  none.  The  principles  of  inter- 
pretation, on  the  contrary,  require  the  same 
signification  in  both  parts  of  the  antithesis. 
So  obvious  is  this,  that  if  it  most  commonly 
denotes  a  temporal  duration,  it  demands  the 
the  endless  sense  in  this  place.  It  cannot 
express  in  the  first  clause  any  thing  less  tiian 
eternal  punishment,  if  it  expresses  eternal 
happiness  in  the  second.  The  passage  in 
the  epistle  to  the  Thessalonians,  is  an 
equally  explicit  proof  of  endless  punishment. 
"When  the  Lord  Jesus  shall  be  revealed  from 
heaven,  with  his  mighty  angels,  in  flaming 
fire,  taking  vengeance  on  them  that  know  not 
God,  and  obey  not  the  •gospel  of  our  Lord 
Jesus  Christ;  who  shall  be  punished  with 
everlasting  destruction  from  the  presence  of 
tlie  Lord,  and  from  the  glory  of  his  {)ower," 


133 

Nothing  requires  us  to  limit  the  signification 
of  aionios  in  this  case,  rather  than  in  others 
where  the  happiness  of  the  righteous  is  the 
subject  of  discourse.  In  the  epistle  of  Jude 
occurs  the  last  of  these  passages.  "  Even  as 
Sodom  and  Gomorrah  and  the  cities  about 
them  m  like  manner,  giving  themselves  over 
to  fornication,  and  going  after  strange  tlesh, 
are  set  forth  for  an  example,  suffering  the  ven- 
geance of  eternal  fire.''  The  writer  speaks  in 
the  preceding  verse  of  the  confinement  of  the 
fallen  ano^els  in  everlastino;  chains,  and  imnix^di- 
ately  adds: — *'€ven  «.«?  Sodom  and  Gomorrah 
####  ^^Q  gg|.  fQi-^i^  [qy  ^^  example,  suffering 
the  vengeance  of  eternal  fire."  This  shows 
that  the  fire,  which  is  declared  to  be  eternal, 
or  according  to  the  usual  sense  of  aionios 
endless,  is  the  fire  of  hell.  As  no  reason  can 
be  given  for  understanding  it  differently,  this 
sense  must  be  admitted;  whence  the  argu- 
ment from  the  use  of  aionios  appears  com- 
plete and  unanswerable.  It  can  neither  be 
said,  that  its  common  meaning,  or  the  particu- 
lar manner  in  which  it  is  applied  to  future 
punishment  allow,  much  less  require  it  to  be 
understood  in  a  temporary  sense.  The  con- 
elusion  is  much  more  irresistible  in  this  case, 


134 

than  when  it  is  drawn  from  the  signification 
ofaion,  where  a  contrary  use  may  be  pleaded. 
But  It  has  been  shown,  that  even  in  that  case 
the  argument  is  very  satisfactory  in  favor  of 
eternal  punishment.  Nor  can  the  evidence 
be  diminished,  by  referring  to  the  prevaihng 
notions  of  the  Pharisees  and  Essenes  on  the 
subject.  They  believed  in  eternal  punishment, 
but  Christ  did  not  surely  teach  it  in  compli- 
ance with  their  prejudices.  Had  they  been 
in  an  error,  instead  of  affording  the  sanction 
of  his  authority,  he  would  have  warned  them 
against  it.  Nor  is  it  satisfactory  to  say,  that 
the  language  is  parabolic  and  must  not  be  too 
much  pressed;  that  Christ  only  means  that 
men  shall  be  judged  and  rewarded  according 
to  their  works.  The  language  is  not  pressed^ 
when  it  is  literally  interpreted,  especially  when 
the  connexion  defines  the  meaning.  VV  hoever 
then  is  disposed  to  admit  the  declaration  of 
God  as  certain  evidence,  will  confess  that  the 
doctrine  of  eternal  pumshment  is  true. 

IV.  That  lost  men  will  never  be  restored  to  the 
divine  favor  appears  from  many  other  explicit 
assertions.  In  proof  of  this,  I  subjoin  the  fol- 
lowing. 

1.  '^That  which  bearcth  thorns  and  briers 


135 

is  rejected,  and  is  nigh  iinro  rnr?in2:  whose 
end  is  to  1)6  hurned/'  ••  i'or  nr.jiv  u  a  k,  of 
whom  I  have  told  you  ofieu,  and  tK^vv  tell  you 
even  weeping,  that  they  are  the  enemies  of  the 
cross  of  Christ;  whose  end  \s  destruction." 
"And  no  marvel;  for  Satan  himself  is  trans- 
formed into  an  angel  of  light.  Therefore  it 
is  no  great  thing,  if  his  ministers  also  be  trans- 
formed, as  the  ministers  of  righteousness; 
wiiose  end  shall  be  according  to  thei**  works," 
which  are  surely  evil.  By  such  declarations 
the  final  condemnation  of  the  wicked,  is  as 
clearly  taught  as  it  can  be.  Their  end  is  to 
be  burned,  their  end  is  destruction,  their  end  is 
according  to  their  works.  How  then  can 
their  end  be  salvation  ?  To  say  that  the  end 
here  spoken  of,  is  not  their  last  end  is  an  as- 
sertion without  proof 

2.  "  The  preaching  of  the  cross  is  to  them 
that  perish^  foohshness  ;  but  unto  us,  who  are 
saved,  it  is  the  power  of  God.*  ••  A  n  d 
shall  utterhi  perish  in  their  own  corruption." 
"  For  what  is  a  man  advantaged,  if  he  gain 
the  whole  world  and  lose  himself^  or  be  cast 
'  away.'''     "  On  whomsoever  it  shall  fall,  it  will 

Hebrews,  vi.  8.     Phillippians  iii.  18.     2  Corinthians,  xi.  14, 15. 
1  Corinthians,  i.  13.     2  Peter,  ii.  12.     Luke,  ix.  25. 


136 

grind  him  to  powder,''''  ''For  wide  is  the  gate 
and  broad  is  the  way,  that  leadeth  to  destruc- 
tion,'''' "  If  our  gospel  be  hid,  it  is  hid  to  them 
that  are  lostr  Every  reader  of  the  bible 
knows  how  inconsistent  such  huiguage  is  with 
the  doctrine  of  restoration.  To  be  cast  away, 
lost,  destroyed,  rejected,  is  in  scripture  always 
put  in  opposition  to  salvation.  But  where  is 
the  opposition,  if  those  who  perish  are  to  be 
saved  ? 

3.  "  Wo  unto  you  that  are  rich  ;  for  ye  have 
received  your  consolation,''''  "  Son,  remember, 
that  thou  in  thy  life  time  received  thy  i^ood 
things.''''  "  For  I  say  unto  you.  that  none  of 
those  men  which  were  bidden  shall  taste  of  my 
supper."  "  He  that  believeth  not  the  Son, 
shall  not  see  life,,  but  the  wrath  of  God  abidsth 
on  him."  "  He  that  is  unjust,  let  him  be  un- 
-  just  still ;  and  he  which  is  filthy,  let  him  be 
filthy  still."  How  can  it  be  said  that  the  rich 
receive  their  consohition  in  this  life,  if  they, 
are  to  receive  abundantly  more  in  the  next  .'^ 
How  can  it  be  said  of  Dives,  that  he  received 
iiis  good  thin<2;s  on  earth,  if  he  is  destined  to  a 
I'ar  richer  inherilan  e  in  heaven?     How  can 

Matthew,    xxi.  44.     vii.  1:J.     2.  rorinlhiuns,    iv.  3.     Luko,  ti. 
24.  jcvi,  25.     xiv.  24.     John  iji.  3G.     iiov.  xxii.  ]  1. 


137 

it  be  said,  that  those  who  refuse  the  invita- 
tions of  God  to  the  supper  of  his  Son,  that  is, 
to  celestial  enjoyments,  shall  never  taste  of 
that  supper,  if  they  are  notwithstanding  to  be 
saved  ?  How  can  it  be  said  that  he,  who 
believeth  not  the  Son,  shall  not  see  life  (shall 
not  enjoy  the  happiness  of  heaven)  if  he  is 
ultimately  to  escape  from  punishment  ?  How 
can  it  be  said,  that  the  wrath  of  God  shall 
abide  upon  him,  if  it  is  ever  to  be  withdrawn? 
How  can  the  filthy  be  filthy  still,  if  they  are  to 
become  holy  and  happy?  All  such  declara- 
tions it  must  be  admitted,  teach  eternal  pun- 
ishment. 

This  protracted,  but  I  hope  profitable  in- 
vestigation, is  now  closed.  Other  things  re- 
lating to  the  general  subject,  are  yet  to  be 
considered,  but  the  unreasonableness  of  ex- 
pecting the  restoration  of  lost  men  to  virtue 
and  happiness,  is  now  made  sufiicientiy  appa- 
rent. Many  other  passages  might  be  named, 
which  convey  the  same  unequivocal  testimony 
in  favor  of  this  conclusion,  but  unless  you  are 
willing  to  believe  the  inspired  declarations 
already  exhibited,  you  will  not  assent  to  any 
evidence  whatever.  "  And  he  said  unto  him; 
— If  they  hear  not  Moses  and  the  prophets, 
13 


138 

neither  will  they  be  persuaded,  though  one 
rose  from  the  dead."  Indeed,  what  more  can 
you  desire  ?  How  various,  express  and 
abundant  are  the  proofs  before  you  !  There 
is  scarcely  any  other  subject  in  the  bible,  so 
much  noticed,  or  on  which  there  are  such  ex- 
plicit revelations.  Apply  the  common  rules 
for  interpreting  language  to  the  passages 
which  speak  of  the  duration  of  future  punish- 
ment, and  the  conclusion  that  it  is  everlasting, 
cannot  be  evaded.  And  why  do  you,  my 
hearer,  refuse  your  assent  to  the  doctrine  ? 
You  can  offer  no  satisfactory  reason.  The 
bible  makes  no  contradictory  statements  on 
this  subject.  The  evidence  already  advanced, 
is  a  fair  example  of  the  manner  in  which  the 
doctrine  is  treated  throughout  the  word  of 
God.  Why  then  do  you  not  believe.^  I  know 
the  reason.  It  is  an  awful  truth.  You  shrink 
from  the  dreadful  necessity  of  admitting  it,  as 
you  would  from  the  sentence  of  death.  You 
consequently  flatter  yourself  that  it  is  incon- 
sistent with  the  character  of  God.  But  did 
you  gain  such  an  idea  of  Him,  from  his 
works  and  providence.^  How  could  you.'^ 
He  allows  sin  and  misery  to  exist  in  this  world. 
Judging  of  what   he  may  do,  from  what  he 


139 

has  done,  it  is  surely  not  impossible  that  suf- 
fering will  never  cease  under  his  government. 
Where  then  have  you  learned  that  He  is 
too  good  to  punish  the  wicked  ?  God  is  in- 
deed infinitely  good — He  himself  asserts  it. 
But  if  you  believe  this,  why  will  you  not 
believe  when  he  asserts  that  the  wicked  shall 
be  punished  forever?  Is  one  of  his  declara- 
tions more  worthy  of  credit  than  another  ? 
But  he  has  never  informed  you  that  he  is  too 
good  to  inflict  eternal  punishment.  You  have 
not  learned  in  the  bible  that  this  is  his  charac- 
ter. Where  then  did  you  obtain  this  extraordi- 
nary acquaintance  with  your  Maker  ?  You 
obtained  it  no  where.  There  is  no  such  God 
as  your  imagination  has  conceived.  The 
fact  tliat  you  would  save  all  men  of  every 
description  of  character,  is  no  evidence  that 
He  will.  You  would  restore  your  dying 
neighbor  to  health,  relieve  his  wife  from  the 
agony  of  separation  and  his  children  from 
orphanage  and  want ;  but  the  most  merciful 
God  decides  differently,  and  allows  disease, 
povertv  and  death  to  fill  the  world  with  tears 
and  suffering.  No  benevolent  man  would  be 
the  author  of  so  much  inisery.  The  unl'miad 
knowledge  of  God  enables  him  to  perceive 


140 

equity,  wisdom  and  goodness  in  events  which 
no  human  being  would  imagine,  without  a 
revelation,  to  be  either  kind  or  just.  Such  is 
the  nature  of  eternal  punishment.  It  is  an 
order  of  God's  government  inseparable  from 
the  most  important  interests  of  his  kingdom, 
and  which  he  will  maintain,  however  much 
the  sympathies  of  our  frail  and  erring  na- 
ture may  revolt  at  its  execution.  Why  then 
do  you  not  credit  the  frequent  and  explicit 
testimony  of  his  word  on  this  momentous  sub- 
ject ?  What  do  you  gain  by  your  ceaseless 
efforts  to  evade  the  truth,  by  your  unprofitable 
zeal  in  disseminating  error?  What  advantage 
have  you  even  now,  in  the  things  whereof  you 
will  one  day  be  ashamed  ?  I  put  the  question  to 
excite  reflection.  The  condemnation  to  which 
sin  exposes  us,  may  be  avoided  by  repentance. 
God  has  appointed  a  day  in  which  he  will 
judge  the  secrets  of  men,  by  that  man  whom 
he  hath  ordained ;  on  which  account,  he  com- 
mands all  men  to  repent,  as  an  adequate  and 
indispensable  security  against  the  sentence  of 
indignation  and  wrath.  But  he,  who  denies 
the  justice  and  possibility  of  everlasting  pun- 
ishment, makes  himself  ignorant  of  the  nature 
and  tendency  of  sin,  ignorant  of  his  own  cha- 


141 

racter  and  of  his  God ;  for  he  beholds  not  the 
moral  image  of  man  reflected  from  the  lake  of 
despair,  and  turns  not  with  contrition  and  gra- 
titude to  the  cross  of  Christ.  The  evidence 
which  he  smothers,  the  light  which  he  ex- 
tinguishes, is  essential  to  his  pardon  and  eter- 
nal peace.  "  Consider  this,  ye  that  for- 
get God,  lest  I  tear  you  in  pieces,  and  there 
be  none  to  deliver." 


13' 


LECTURE  Vll. 

THE  NATURE  OF  FUTURE  PUNISHMENT. 

Matthew   xxv.  30. 

And  cast  ye  the  unprofitable  servant  into  outer 
darkness :  there  shall  be  iveeping  and  gnashing 
of  teeth. 

Erroneous  views  and  destructive  prejudices 
have  extensively  prevailed  in  consequence  oi 
misunderstanding  the  language  of  the  bible 
in  reference  to  future  punishment.  Are  the 
wicked  to  be  Hterally  destroyed  ?  is  their  ex- 
istence to  terminate  with  this  life  ?  are  their 
sufferings  merely  mental?  are  they  to  be 
punished  in  flames  of  fire?  These  questions 
which  have  been  agitated  with  much  interest, 
and  which  have  received  various  solutions,  it 
is  the  design  of  this  discourse  to  answer. 

I.  Future  punishment  does  not  consist  in  annihi- 
lation.    Such  a  conclusion,  the  literal  import 


143 

of  destruction,  of  perishing,  of  perdition,  justi- 
fies. '*  Who  shall  be  punished  with  everlast- 
ing destruction.''  *'  And  shall  utterly  perish 
in  their  own  corruption."  But  the  express- 
ions are  figurative.  They  do  not  denote  an 
abolition  or  annihilation  of  the  soul,  but  moral 
ruin  or  the  destruction  of  character  and  hap- 
piness. The  same  usage  prevails  in  all  lan- 
guages. They  are  often  said  to  be  destroyed, 
who  are  only  ruined  in  reputation,  property 
and  influence.  That  the  literal  sens.^  of  such 
terms  is  not  applicable  to  future  punishment, 
appears  from  the  distinctions  which  are  made 
in  its  degrees  of  severity,  and  from  numerous 
expressions  which  represent  lo-t  men  to  be  in 
a  state  of  conscious  existence.  It  is  also  found 
from  an  examination  of  the  phraseology  in 
question,  that  it  is  obviously  used  by  the  sa- 
cred writers  in  a  metaphorical  sense.  "  Whose 
judgment  now  a  long  time  lingereth  not,  and 
their  damnation  (destruction)  slumbereth 
not."  The  apostle  refers  to  a  punishment  to 
be  inflicted  at  the  judgment  day,  when  God 
will  display  his  indignation  by  a  marked  dis- 
tinction in  its  degrees  of  severity.  "  But 
chiefly  them  that  walk  after  the  flesh,  in  the  lust 
of  concupiscence  and  despise  government/' 


144 

Destruction  occurs  in  the  same  sense  in  the 
ninth  chapter  of  Romans  ; — "  What,  if  God 
wiUing  to  show  his  wrath  and  make  his  power 
known,  endured  with  much  long-suffering  the 
vessels  of  wrath  fitted  to  destruction."  So 
far  from  rendering  his  wrath  and  power  con- 
spicuous by  suspending  an  act  of  annihilation, 
God  would  forcibly  illustrate  both  by  an  im- 
mediate execution.  But  if  destruction  signi- 
fies the  infliction  of  pain,  the  sense  is  clear  and 
impressive.  Through  the  forbearance  of  God, 
the  wicked  have  an  opportunity  of  filling  up, 
in  their  voluntary  and  inexcusable  rebeUion, 
the  measure  of  their  iniquities  and  of  fitting 
themselves  to  be  more  striking  examples  of 
his  displeasure  against  sin  and  of  his  power 
to  punish  It. 

II.  JVo  phraseology  of  the  bible  exactly  defines 
the  nature  of  future  punishment.  We  are  not  ex- 
pressly informed  in  what  it  consists.  Many  per- 
sons however  consider  the  language  descrip- 
tive of  the  misery  of  lost  men  as  philosophical 
definitions.  We  find  in  the  history  of  fanati- 
cism, women  plucking  out  their  eyes  and 
cutting  off  their  hands  in  supposed  obedience 
to  our  Savior's  command; — ^  If  thine  eye  of- 
fend thee,  pluck  it  out,  if  thine  hand  or  foot 


145 

oiiend  thee,  cut  it  off.'  The  mind  without 
training,  is  prone  to  stop  at  the  hteral  import 
of  words,  and  never  to  take  their  secondary  or 
figurative  sense.  We  speak  of  the  future 
world  in  the  language  of  the  bible  and  in  the 
sense  of  the  sacred  writers,  not  meaning  that 
hell  is  hterally  a  furnace  of  fire,  but  only  that 
its  sufferings  are  intense.  The  style  of  the 
language  however  makes  the  impression  very 
extensive,  that  the  pains  of  hell  are  exactly 
such  as  fire  produces.  Although  our  mean- 
ing is  frequently  explained,  we  cannot  always 
guard  against  misapprehension,  especially  in 
the  case  of  transient  hearers.  Hence  the 
minds  of  ignorant  men  are  sometimes  embit- 
tered against  the  truth,  by  the  suspicion  that 
its  teachers  believe  in  the  existence  of  a  fur- 
nace of  material  fire  and  brimstone.  But 
orthodox  divines  decide  unanimously,  that  no 
hteral  and  precise  account  of  the  condition  of 
lost  men  is  given  in  the  bible.  Their  reasons 
shall  now  be  stated. 

1 .  Analogy  makes  it  probable^  that  the  descrip- 
tions of  future  punishment  are  figurative.  Heaven 
is  a  place  ineffably  glorious  and  happy.  We 
are  taught  its  splendor,  under  the  similitude  of 
a  city  constructed  of  the  richest  materials 


146 

and  in  the  most  magnificent  style;  and  its 
amenity,  salubriousness  and  abundance,  under 
the  figure  of  a  garden  irrigated  by  perennial 
waters,  warmed  by  a  genial  sun  and  yielding 
all  kinds  of  delicious  fruits.  None  interpret 
the  language  literally ;  no  one  imagines  that 
any  thing  definite  is  known  of  spiritual  ex- 
istence or  of  the  modes  of  enjoyment  in 
that  world.  It  is  a  place  of  great  glory,  of 
spotless  purity  and  of  unsullied  serenity  and 
bliss;  but  it  is  not  revealed  how  its  inhabit- 
ants receive  and  communicate  ideas,  how 
they  pursue  pleasing  employments,  how  God 
and  angels  appear  in  immediate  vision.  If 
you  thus  judge  of  the  heavenly  world,  why  not 
apply  the  same  rule  of  interpretation  to 
descriptions  of  the  place  of  punishment  ? 
why  not  regard  them  as  intended  to  convey 
only  a  vivid  picture  of  misery  ? 

2.  Almost  all  that  is  said  of  future  existence 
must  be  in  the  language  of  approximation.  '^I'he 
invisible  world  cannot  be  described  except  by 
comparison  with  things  seen.  If  it  is  not  in 
its  modes  of  feeling  and  acting  like  what  we 
here  experience,  a  philosophical  knowledge  of 
it  is  unattiiinable. 

3.  The  nature  of  spiritual  existence,  so  far  ns 


147 

it  is  understood,  is  inconsistent  irifh  the  literal  im- 
port of  the  descriptions  of  future  jnmishment.  f)f 
the  organization  oft  he  soul  and  of  its  spiritual 
body  we  know  nothing,  except  that  it  depends 
not  on  animal  attractions  or  is  not  subject  to 
the  laws  of  flesh  and  blood.  This  negative 
knowledge  affords  assurance,  that  the  same 
modes  of  pleasure  and  of  pain  will  not  prevail 
in  both  states  of  existence.  Bodies  differently 
constructed  and  under  the  control  of  different 
laws,  are  not  susceptible  of  the  same  sensa- 
tions from  the  same  causes.  Fire  occasions 
pain  by  its  chemical  action  in  varying  or'dis- 
organizing  the  structure  of  the  animal  system, 
which  process  cannot  be  predicated  of  a 
spiritual  body  which  is  immortal  and  conse- 
quently indestructible. 

4.  The  same  forms  of  description  are  employed 
in  reference  to  the  dead  before  the  resurrection  while 
in  an  unembodied  state,  '*  The  rich  man  also 
died,  and  was  buried,  and  in  hell  he  lifted  up 
his  eyes  being  in  torments,  and  seeth  Abra- 
ham afar  off,  and  Lazarus  in  his  bosom.  And 
he  cried  and  said,  Father  Abraham,  have 
mercy  on  me,  and  send  Lazarus  that  he  may 
dip  the  tip  of  his  finger  in  water  and  cool  my 
tongue,  for   I  am  tormented  in  this  flame.'' 


148 

Here  almost  every  particular  is  enumerated^ 
which  eiiters  siitotht  descnpiionsottuture  pun- 
ishment. The  rich  man  in  hell  is  represented 
as  possessing  the  members,  passions  and 
sensibilities  of  a  matt- rial  body  and  as  sub- 
jected to  the  action  of  a  material  element. 
But  he  was  not  m  a  body,  either  animal  or 
spiritual,  whence  the  representation  is  evi- 
dently figurative. 

5.  If  the  language  of  the  sacred  writers  in 
reference  to  the  sufferings  of  hell  are  literal^  they 
are  contradictory.  This  remarkable  passage 
in  St.  Mark  is  inconsistent  with  itself; — '^  And 
if  thy  hand  offend  thee,  cut  it  off:  it  is  bet- 
ter for  thee  to  enter  into  life  maimed,  than 
having  two  hands  to  go  into  hell,  into  the  fire 
that  never  shall  be  quenched  :  where  their 
worm  dieth  not,  and  the  fire  is  not  quenched.'' 
The  points  of  discrepancy  are  the  worm  that 
never  dies  and  the  fire  that  is  7icver  quenched^ 
circumstances  which  cannot  co-exist.  The 
description  in  the  text  is  equally  decisive. 
"Cast  ye  the  unprofitable  servant  into  outer 
darkness  ; — there  shall  be  weeping  and  gnash- 
ing of  teeth."  This  gives  a  horrible  picture 
of  the  lonely  and  dismal  condition  of  lost  men. 
But  if  it  is  literally  true,  if  they   are  actually 


149 

m  darkness,  liovv  can  other  phraseology  ap- 
pHed  to  future  punishment  be  explained  ?  A 
world  hghted  up  by  everlasting  flames  cannot 
be  a  place  of  darkness.  It  is  thus  that  we 
infer  that  descriptions  of  heaven  are  figura- 
tive. In  one  place  God  is  represented  as 
dwelling  in  light  unapproachable  and  full  of 
glory,  and  in  anothci-  as  making  darkness  his 
pavilion.  These  accounts  are  in  the  letter 
contradictory,  but  in  their  real  import  harmo- 
nious. They  mean  only  that  He  cannot  be 
seen  and  fully  comprehended.  Thus  the  va- 
rious and  apparently  irreconcilable  accounts 
which  we  have  of  hell,  appear  perfectly  cor- 
rect. They  are  only  intended  to  teach  that 
the  place  is  extremely  miserable  and  appal- 
ling. 

III.  Although  a  literal  uccouni  of  the  nature  of 
future  punishment  is  ^ot  given,  we  partly  kfiow  in 
what  it  consists  from  the  properties  of  the  human 
mind, 

1 .  Lost  men  will  be  harassed  with  discontent. 
The  love  of  happiness  is  inseparable  from 
their  nature.  While  beholding  the  blessed- 
ness of  heaven  and  feeling  a  total  deprivation 
of  the  means  of  enjoyment,  they  will  be  tor- 
mented witii  ungratified  desire.  Dissatisfac- 
14 


150 

tion  with  existing  circumstances  and  fruitless 
wishes  for  a  change  which  they  cannot  enjoy, 
will  keep  them  in  perpetual  irritation.     There 
can  be  nothing  tranquil  and  serene  where 
there  is  nothing  to  allay  vexation,  and  where 
every    thing  to    excite  it  abounds.      To  be 
where   all  bad  principles,  where  all  unholy 
feelings    burn    and    rage  without   restraint, 
where   they  are  all  inflamed  by  a  sense  of 
want,  and  of  ignominy,  and  by  a  view  of  the 
blessedness  of  heaven,  in  which  spirits  origin- 
ally of  a  nature  like  its  own  are  exulting  in  per- 
fect holiness,  will  deprive  the  soul  of  tranquillity 
and  contentment,  and  call  every  angry  passion 
into   exercise.     Envy,   hatred    and  revenge, 
which  were  once  in  their  infancy  and  only 
excited  at  interval,  will  gather  strength  from 
free  indulgence,  and  ^exasperation  from  the 
poverty  and  despair  of  its  circumstances.     Its 
desires  can  never  be  satisfied,  Us  malice  never 
accomplished,    its   revenge    never    satiated. 
Such  turbulence  and  dissatisfaction,  the  re- 
ality of  which  is  fairly  inferred  from  the  na- 
ture of  the  mind,  will  undoubtedly  contribute 
to  the  miseries  of  lost  men. 

2.  Recollection  ivill  awaken    the    anguish   of 
nnmtngled  self-reproach^  of  the  most  bitter  regret 


161 

atid  of  biting  remorse.  The  wretched  soul  will 
remember  its  abused  sabbaths,  its  stifled  con- 
victions, its  broken  vows,  its  vicious  practices, 
its  half  formed  resolutions  of  amendment,  its 
neglected  bible  and  slighted  opportunities, 
with  shame  and  dismay.  Every  moment, 
which  recalls  such  acts  of  folly  and  guilt,  will 
be  replete  with  anguish.  Then  light  will  fall 
on  each  step  of  probationary  existence.  Sins 
before  unsuspected  or  forgotten,  will  flash  on 
the  mind.  The  justice  of  God  will  be  reliev- 
ed from  suspicion.  The  soul  will  not  doubt 
that  mortal  life  was  short,  its  joys  mean 
and  its  concerns  trifling,  in  comparison 
with  the  interests  of  an  endless  existence. 
It  will  stand  in  amazement  at  the  folly 
which  for  the  honor,  ease  and  pleasures  of 
earth  provoked  the  wrath  of  God  and  forfeited 
heaven.  It  will  not  recall  one  event  or  act  of 
life  on  which  to  reflect  with  satisfaction.  The 
past  will  only  flash  on  the  mind  to  keep  open 
an  eternal  wound.  Endeavor  to  picture  in 
imagination  a  being  cut  ofl*  from  friendship, 
from  peace  and  pleasant  occupation  and  con- 
nned  in  dismal  abodes,  with  no  employment 
but  meditation  on  past  existence,  and  that  ex- 
istence replete  with  events,  at  the  remem- 


152 

brance  of  which  he  is  overwhelmed  with 
shame,  remorse  and  anguish.  Imagine  your- 
self in  his  stead,  a  lonely,  blasted,  and  haggard 
outcast,  unpitied  and  unprotected,  with  no 
subject  of  reflection  but  the  crimes  and  follies 
which  have  thus  reduced  you !  W  hat  could  cre- 
ate more  exquisite  suffering  than  the  recollec- 
tion of  those  deeds  of  madness  which  drew  you 
from  probationary  ground  into  utter  ruin  ? 
How  painful  to  retrace  the  steps  by  which 
you  approached  the  gulf  of  despair !  how 
painful  to  remember  duties  unperformed,  op- 
portunities unregarded,  proffered  pardon  of- 
ten despised  and  salutary  fears  always 
quelled  ! 

3.  Despair  of  a  better  state  will  deprive  the 
sufferings  of  hell  of  mitigation^  and  form  one 
of  its  most  appalling  circumstances.  To  feel  that 
their  condition  is  unalterable,  their  portion 
unalienable,  that  the  night  of  darkness  on 
which  they  entered  at  death  has  no  morning, 
that  the  fire  into  \^hich  they  are  banished  is 
unquenchable,  that  the  worms  which  prey  on 
their  spirits  never  die,  is  the  dreadful  doom 
of  lost  men.  Could  ages  bring  them  relief, 
though  wrapt  in  mantles  of  woe  and  lying  on 
beds  of  sorrow,   they  might   wait  patient) v. 


But  no  such  expectation  sustains  them  in  the 
midst  of  their  miseries.  They  are  no  longer 
deceived  by  error,  no  longer  consoled  by  hope. 
They  are  persuaded  of  the  awful  truth  ; — as 
the  tree  falls,  so  it  lies.  It  is  impossible  for 
us  to  realize  this  state  of  mind.  To  be  involv- 
ed in  wretchedness  which  we  know  will  never 
cease,  to  see  the  frown  of  God,  to  look  back 
and  forward  without  fixing  on  one  object  to 
relieve,  and  in  full  expectancy  of  worse  evils,  is 
hell.  In  this  life  we  know  nothing  of  it.  Here 
in  the  saddest  conjunctures,  w^hen  every  friend 
forsakes  us  and  every  prospect  lowers,  we 
look  to  all  changing  time,  and  hope  for  succor. 
But  in  hell  the  storm  never  clears  aw^ay,  the 
sunshine  of  prosperity  never  opens  upon  the 
soul,  the  expectation  of  a  brighter  day  is  over. 
It  is  not  wonderful  that  in  this  state  of  feeling, 
the  agitated  and  despairing  spirit  should  ex- 
claim ; — 

"  \Vhicb  way  shall  I  fly : 
Infinite  wrath  and  infinite  despair  I 
WTiich  way  I  fly  is  hell,  myself  an  hell; — 
And  in  the  lowest  deep,  a  lower  deep, 
Still  threatening  to  devour  me,  opens  wide, 
To  which  the  hell  I  suffer  seems  a  heaven." 

The   evil  that  it  now  experiences  it  could 
14  * 


154 

brace  itself  to  bear,  but  the  abysses  into 
which  it  must  yet  descend,  the  long  tracks  of 
misery  it  must  yet  travel,  the  horrid  convic- 
tion it  must  yet  so  often  feel  that  the  work 
of  destruction  is  only  now  begun,  makes  it 
feel  that  it  is  indeed  in  Hell. 

4.  But  there  are  other  modes  of  wretchedness 
which  we  may  justly  ascribe  to  the  inhabitants 
of  that  world.  The  stings  of  conscience,  the 
gnawings  of  remorse,  the  agitations  of  pas- 
sion, the  bitterness  of  recollection  and  sicken- 
ing despair,  are  not  the  only  messengers  of 
wrath  to  execute  the  penalties  of  God's  vio- 
lated law.  Sala7i  and  his  angels  and  lost  men 
themselves  are  the  executors  of  his  will.  You 
might  as  well  look  for  harmony  in  the  abodes 
of  maddened  insanity,  as  among  spirits  infuri- 
ated by  crime  and  anguish.  If  love  is  the 
harmony  of  heaven,  enmity  must  make  dis- 
cord in  hell.  The  wicked  are  selfish  ;  no  law 
of  benevolence  binds  them  in  communities  for 
mutual  benefit,  no  principles  of  justice  protect 
them  from  mutual  aggression.  What  will  not 
passion,  unbridled  and  exasperated  do  among 
the  miserable  victims  of  despjiir  ?  When 
will  the  hatred  of  such  beings  cease,  when 
will  their  conflicts  end,  when  will  order  be 


155 

restored  where  confusion  reigns,  when 
will  the  tumult  and  collision  of  mutual  hostili- 
ty terminate  ?  Who  could  wish  a  habitation, 
who  could  endure  even  a  visit  in  that  world 
of  darkness,  of  despair,  and  of  malevolence  ? 
5.  But  the  most  dreadful  circumstance  in 
the  sentence  of  damnation  has  not  yet  been 
named.  /  Tnean  the  wrath  of  the  Lamb.  Con- 
scious of  having  incurred  the  displeasure  of  a 
just  and  and  merciful  being,  the  wicked  must 
look  at  themselves  with  shame,  at  each  other 
with  scorn,  and  to  heaven  with  consternation. 
To  behold  the  Lamb  of  God  whom  they  have 
treated  with  indignity,  quitting  the  mercy  seat 
and  assuming  the  throne  of  justice,  to  behold 
a  frown  where  once  pity  sat,  to  hear  sounds  of 
vengeance  from  lips  which  once  uttered  love, 
and  to  know  that  by  their  own  obduracy  they 
have  rendered  this  change  necessary  and 
just,  closes  in  a  most  dreadful  climax  all  that 
we  can  positively  assert  of  their  miseries. 
From  the  nature  of  their  minds  and  from  the 
characters  which  they  sustain,  it  is  probable 
that  fretful,  angry  and  vindictive  passions, pain- 
ful recollections,  fiend-like  animosities,  and 
heart-chilling  anticipations,  conscious  guilt, 
remorse  and  fell  despair,  will  form  part  of  the 


156 

degradation  and  anguish  of  destruction.  By 
what  other  means  the  soul  will  be  made  to 
feel  the  evil  of  sin,  and  to  deplore  its  own 
perversity,  cannot  here  be  ascertained.  Nor 
could  any  important  object  be  secured  by  a 
more  precise  and  definite  acquaintance  with 
the  modes  of  future  punishment.  The  design 
of  revelation  is  to  protect  the  law  of  God  from 
violation.  We  are  therefore  informed  that 
its  sanctions  are  severe.  To  impress  this  on 
the  mind,  the  most  terrific  descriptions  of  the 
world  of  punishment  that  language  aflfords  are 
employed.  But  still  they  may  prove  to  be 
only  approximations  to  the  truth.  By  means 
as  yet  unknown  the  anguish  of  the  soul  may 
be  increased  beyond  present  conception,  and 
to  a  degree  never  expressed  in  words.  Its 
distress  will  certainly  equal  whatever  is  im- 
plied in  lying  down  in  devouring  fire  and  in 
everlasting  burnings. 


LECTURE   VIII. 

THE  JUSTICE  OF  FUTURE  PUNISHMEiNT. 
Romans  iii.  5. 

h  God  unrighteous  who  taketh  vengeance  ? 

The  conclusions  to  which  we  have  arrived 
in  the  preceding  lectures,  are  asserted  to  be 
inconsistent  with  the  justice  of  God.  The 
grounds  on  which  this  opinion  rests,  shall  be 
examined  after  some  direct  evidence  is  offered 
in  opposition  to  the  objection  itself 

1.  Eternal  punishment  cannot  be  pronounced 
unjust^  because  it  is  impossible  to  show  that  the 
wicked  can  be  made  to  submit  to  the  government 
of  God.  None  will  deny,  that  so  long  as  they 
persevere  in  opposition  to  their  Maker,  their 
condemnation  is  perfectly  equitable.  It  is 
only  on  the  supposition  that  they  will  imbibe 
a  better  spirit,  that  their  sentence  can  be  con- 
sidered too  severe.      It  therefore  devolves 


158 

upon  the  objector  to  prove  that  the  sufferings 
of  hell  are  disciplinary,  and  better  adapted 
than  any  means  here  enjoyed  to  subdue  the 
heart  to  the  love  and  fear  of  God,  and  that 
this  will  actually  be  the  effect.  This  he  can- 
not do.  So  far  as  we  understand  the  tendency 
of  punishment,  it  affords  no  reason  to  expect 
repentance  after  death.  The  soul  is  never 
terrified  into  obedience.  It  is  indeed  often 
iniuced  to  seek  security  by  the  apprehension 
of  danger.  But  though  there  may  be  a  com- 
mencement of  serious  solicitude  and  inquiry 
in  consequence  of  the  threatenings  of  God 
against  transgressors,  there  never  was  and 
there  never  can  be  a  mind  softened  and  sub- 
dued by  fear.  If  a  person  finds  himself  sub- 
jected to  excruciating  sufferings,  and  involved 
in  the  fear  of  greater  in  consequence  of  his 
sins,  his  heart  rises  against  God,  he  feels 
indignant  that  he  should  be  so  severely, 
and  as  he  thinks,  so  injuriously  treated. 
However  powerful  may  be  his  convic- 
tions of  guilt,  and  however  real  the  dan- 
ger may  appear,  it  is  not  till  he  has  seen 
the  Lamb  of  God,  that  the  stubbornness 
of  his  mind  begins  to  yield.  He  must  have  a 
view  of  the   love  and  compassion  of  Christ, 


159 

before  he  will  humbly  acknowledge  his  sinful- 
ness and  accept  of  mercy.  We  know  from 
these  facts,  that  persons  dying  in  their  sins 
will  have  no  more  disposition  to  repent  after- 
wards than  they  had  in  this  life,  nor  probably 
as  much.  They  may  then  feel  what  they  here 
anticipated,  with  as  little  beneficial  effect,  and 
with  more  virulent  opposition.  Their  sinful 
preferences  will  probably  continue  with  una- 
bated strength  through  every  step  of  existence. 
It  would  be  of  no  avail  to  proflTer  them  pardon 
under  the  condition  of  reconciliation  to  God 
with  which  they  will  never  comply.  But 
can  that  punishment  be  otherwise  than  just, 
which  is  rendered  necessary  by  the  obstinate 
perversity  of  the  sufferer  ? 

2.  Eternal  punishment  cannot  he  pronounced 
unjust^  since  it  is  impossible  to  shoiv^  that  the  inter- 
ests which  sin  tends  to  destroy  and  which  such  a 
penalty  alone  can  prAect^  are  7iot  of  corresponding 
importance.  The  punishment  which  God  inflicts 
is  always  exactly  proportioned  to  the  guilt 
of  the  sufferer,  which  is  ascertained  by  the 
damage  done  to  the  universe  by  transgression. 
We  have  no  measure  of  the  evil  of  sin,  ex- 
cepting so  far  as  we  are  acquainted  with  the 
interest   which  it    threatens    to   annihilate. 


\ 


160 

But  it  is  impossible  to  decide,  that  these  in- 
terests are  not  of  a  nature  to  justify  eternal 
punishment,  and  that  their  protection  does 
not  demand  it.  The  welfare  of  the  universe 
is  to  be  principally  considered,  in  all  the  mea- 
sures of  the  divine  sovereignty.  Minds  little 
accustomed  to  think,  do  not  always  perceive 
how  essential  it  is  to  intelligent  creatures  at 
large,  that  transgressions  be  noticed  by  ex- 
emplary punishments.  Moral  beings  are  so 
under  the  control  of  what  they  consider  desira- 
ble or  otherwise,  that  unless  the  apparent 
value  of  unlawful  pleasures  is  overbalanced  by 
penalties  against  them,  they  will  transgress. 
How  unsuccessfully  would  God  endeavor  to 
secure  their  obedience  were  they  left  without 
one  personal  inducement  to  keep  his  com- 
mandments !  Had  the  sanctions  of  the  law 
never  been  executed,  the  rebellion  which  is 
now  limited  might  have  become  co  extensive 
with  the  rational  creation.  We  may  confi- 
dently assert,  that  no  reformation  would  take 
place,  that  where  apostacy  once  began  it 
would  be  perpetual.  Not  an  individual  could 
be  redeemed  by  Jesus  Christ,  for  no  one  would 
acknowledge  his  guilt,  no  one  would  feel  his 
necessities,  no  one  would    sue    for    mercy. 


Itii 

Since  disobedience  to  the  law  of  God  is 
destructive  of  such  incalculable  interests, 
producing  of  itself  everlasting  degr  dation 
and  misery,  and  threatening  to  carry  ruin 
throughout  the  universe,  it  seems  indubitable 
that  eternal  punishment  is  only  an  equitable 
vindication  of  the  law.  The  objector  will 
certainly  find  it  a  fruitless  attempt  to  show, 
that  sin  does  not  tend  to  destroy  a  greater 
degree  of  happiness,  than  is  sacrificed  in  the 
eternal  misery  of  incorrigible  otfenders.  If  by 
breaking  the  laws  of  God,  we  endanger  inr 
terests  which  are  more  valuable  than  our  in- 
dividual happiness,  and  which  eternal  punish- 
ment can  alone  secure,  sin  merits  such  a 
penalty.  This  supposition  cannot  be  shown 
unfounded,  and  consequently  it  is  impos- 
sible to  pronounce  the  doctrine  which  we 
have  established,  untrue. 

3.  Eternal  punishment  is  just ^  because  God  will 
execute  it.  It  is  on  this  ground  that  the  apos- 
tle replies  to  the  interrogation ; — ^-  Is  God  un- 
righteous, who  taketh  vengeance.'^  God  for- 
bid, for  how  then  shall  God  judge  the  world." 
He  assumes  it  for  granted,  that  the  wicked 
will  be  punished.  The  obvious  inference  is 
15 


162 

that  they  deserve  it.  Men  are  apt  to  reason 
differently.  Because  God  is  just,  they  infer 
that  he  will  not  punish.  The  apostle,  on  the 
contrary,  concludes  from  the  righteousness  of 
God,  that  the  punishment  which  he  has 
threatened,  and  which  he  will  inflict  is  just; 
and  this  undoubtedly  is  the  only  correct  mode 
of  reasoning.  We  cannot  tell  what  God  may 
justly  do  in  relation  to  human  wickedness,  un- 
til he  reveals  his  own  determination.  The 
excellence  of  his  character  is  so  undoubted 
that  whatever  he  informs  us  will  be  his 
conduct,  we  must  conclude  is  fit  and  equita- 
ble. 

The  objection  to  the  doctrine  of  future 
punishment,  founded  on  the  justice  of  God, 
is  therefore  untenable.  It  cannot  be  proved, 
that  lost  men  will  repent  or  that  they  are  un- 
deserving of  eternal  punishment,  while  the 
declaration  of  God,  that  they  shall  sufler  thus, 
is  a  positive  proof  of  its  equity. 

It  only  remains  to  examine  the  grounds  on 
ivhich  the  objection  :  ests^  and  from  which  it  re- 
ceives its  plausibility. 

I.  //  is  urged  as  an  act  of  injustice  to  punish 
those  who  never  consented  to  be  put  on  trial,  l^ut 
is  this  true  ?     Is  consent  necessary  to  the  e\- 


163 

istence  of  obligation  ?  The  child  is  bound 
to  obey  its  paienis,  thoiigli  it  never  assumed 
the  obligation  by  voluntary  agn^enient.  Men 
are  often  laid  under  obligations  of  gratitude 
by  benefits  which  were  conferred  without 
their  request,  and  without  the  possibility  of 
avoiding  them.  Even  those  who  assert 
as  an  objection  to  eternal  punishment,  that 
they  were  put  on  trial  without  their  con- 
sent, admit  that  they  owe  certain  duties 
to  God,  as  love,  adoration  and  gratitude. 
But  whence  does  this  obligation  arise 
and  on  what  is  it  founded  ?  Did  God  con- 
sult us,  whether  we  would  be  objects  of 
his  peculiar  regard  and  munificence  ?  Did 
we  consent  to  be  born  under  happy  auspices, 
in  a  christian  country,  in  a  land  of  freedom 
and  in  an  age  of  peculiar  light?  or  were  any 
of  our  ordinary  blessings  proflTered  and  accept- 
ed, before  we  were  under  obligation  ?  Cer- 
tainly not.  On  their  own  principles  then,  the 
argument  of  these  men  fails.  If  we  are  with- 
out our  consent  under  obligations  to  serve 
God,  we  are  responsible,  and  obnoxious  to 
punishment  for  disobedience. 

11.   Tlie   manner  in  ivhich  sin  found  entrance 
into  the  tvorld  through  M^m^  is  represented  to  be 


164 

inco7istste7it  with  justice  in  the  punishment  of  his 
posterity.  It  is  true  that  we  stand  related  to 
our  first  parents  in  a  sense  which  effects  our 
dearest  interests.  '^  By  the  offence  of  one. 
judgment  came  upon  all  men  to  condemna- 
tion." But  God  has  not  treated  us  unjustly  nor 
unkindly.  On  the  contrary,  by  passing  the 
sentence  of  condemnation  which  Adam  in- 
curred upon  the  whole  race,  He  opened  the 
way  for  introducing  the  plan  of  redemption, 
and  for  placing  mankind  in  a  better  condition, 
than  that  which  was  forfeited  by  the  first  of- 
fence. This  position  appears  with  high  pro- 
bability to  be  true,  from  the  following  con- 
siderations. 

1.  The  posterity  of  Adam  are  in  a  condition 
preferable  to  that  ivhich  they  lost  by  his  offence. 
At  first  his  circumstances  appeared  fair  and 
promising.  He  was  the  friend  of  God.  The 
garden  was  fitted  up  for  his  residence  with 
every  thing  to  regale  his  senses,  enlist  his 
mind  and  delight  his  heart.  He  had  nothing 
to  fear,  except  the  slight  temptation  which 
was  to  test  bis  obedience.  But  amid  all  this 
display  of  his  Maker's  power  and  goodness, 
he  fell.  At  the  very  moment  when  he  was  in 
the  lull  enjoyment  of  his  dominions,  and  per 


haps  in  sweet  converse  with  heaven,  the 
tempter  was  laying  a  plot  to  beguile  him.  Thje 
trial  proved  fatal.  The  experiment  however 
was  a  fair  one,  and  shows  that  it  is  infinitely 
dangerous  for  a  being  like  man,  to  be  placed 
under  a  system  of  mere  law.  Now  though 
we  are  in  danger,  we  are  not  in  despair.  But 
had  we  been  left  under  law,  and  exposed  in 
the  same  way  that  Adam  was,  being  in  no 
more  eligible  circumstances  and  having  no 
more  power  of  resistance,  we  should  have 
sinned  without  the  least  prospect  of  escaping 
the  execution  of  justice.  We  should  have 
been  cast  off  like  the  fallen  angels.  No  invi- 
tation of  mercy  would  have  reached  our 
ears,  no  blood  would  have  washed  away 
our  guilt.  The  condition,  therefore,  which 
Adam  occupied  and  which  we  lost  by  him, 
was  one  of  greater  danger  than  that  in  which 
by  the  sacrifice  of  Jesus  Christ  we  are  now 
placed. 

2.  A  state  of  trial  under  a  system  of  mere  laiu^ 
such  as  the  angels  and  our  frst  parents  experienc- 
ed^ is  never  so  desirabk  as  one  under  a  system  of 
grace. 

In  the  former  case,  a  single  offence  is  fatal, 
in  the  latter,  the  vilest  offender  can  escape. 


166 

And  even  supposing  it  possible,  that  he  who 
is  under  law  may  never  sin,  while  he  who  is 
under  grace  has  already  done  it,  the  condition 
of  the  latter  is  most  to  be  desired.  He  has 
only  to  comply  with  the  terms  of  the  covenant 
of  grace,  which  terms  must  from  the  nature 
of  the  case  be  possible,  and  the  deadly  conse- 
quences of  his  sin  are  at  once  averted.  But 
when  one  under  mere  law  offends,  he  is  left 
without  hope.  Nothing  can  save  him.  If, 
therefore,  it  is  possible,  especially  if  it  is  pro- 
bable, that  he  will  sin,  his  condition  becomes 
inconceivably  more  dangerous  than  that  of 
the  actual  sinner,  to  whom  pardon  is  proffer- 
ed. Adam,  created  in  the  moral  image  of 
God,  and  for  sometime  obedient,  at  last  fell, 
and  had  it  not  been  for  grace  would  have 
perished;  but  Enoch,  made  in  a  fallen  state  and 
guilty  of  actual  sin,  walked  by  faith  and  was 
not,  for  God  took  him.  I  know,  indeed,  there 
is  great  danger  of  perishing,  even  where  grace 
abounds.  I  only  contend  that  the  prospect 
and  entire  opportunity  of  being  saved,  is  to  be 
preferred  to  a  state  of  probation,  where  diso- 
bedience is  possible  and  always  fatal.  This 
o[>portunity  every  man  under  the  christian 
dispensation  enjoys,  but  when   put  on  trial 


167 

with  this  condition — do  and  hve,  disobey  and 
die — he  might  by  some  sudden  attack  of  the 
enemy  be  cast  from  the  happy  kingdom  of 
God  into  remediless  ruin. 

3.  Had  ive  sustained  no  moral  relation  to  Mam 
and  received  from  him  no  bad  influence  ivhatever^ 
we  should  have  been  exposed  to  sin  and  probably 
should  have  fallen. 

Perhaps  Adam  only  fixed  the  seal  of  cer- 
tainty to  what  was  otherwise  highly  probable. 
If  this  can  be  proved,  it  will  be  evident  that 
Christ  has  advanced  us  to  a  condition  vastly 
more  to  be  desired  than  that  which  we  lost  by 
the  common  parents  of  mankind.  By  assert- 
ing it,  I  know  I  take  a  bold  position.  Some 
have  even  supposed,  that  had  Adam  remained 
obedient  when  tempted  to  eat  the  forbidden 
fruit,  both  he  and  his  posterity  would  have 
been  confirmed  in  a  state  of  holiness.  But 
this  is  a  gratuitous  supposition.  It  is  not 
taught  in  the  word  of  God,  it  is  totally  without 
support.  True,  the  moral  powers  gain  strength 
by  exercise,  and  as  far  as  Adam  himself  was 
concerned,  an  act  of  obedience  would  aflTord 
evidence  of  his  continuing  loyal.  But  no  such 
influence  could  reach  his  posterity.  Besides, 
the  whole  analogy  of  providence  is  against 


168 

this  hypothesis.  Adam  was  put  on  trial  for 
himself,  Eve  for  herself,  angels  for  themselves, 
and  wc  for  ourselves.  We  know  of  no  moral 
agent,  except  God  himself,  who  has  not 
been  tried.  Even  Christ  was  in  all  points 
tempted  like  as  we  are.  Indeed,  I  know  not, 
that  trial  is  separable  from  the  moral  agency 
of  creatures.  Place  a  being  in  circumstances 
where  he  never  has  the  slightest  incitement  to 
evil,  where  either  he  has  not  the  ability  or  the 
opportunity  to  choose  what  is  wrong,  and  his 
conduct  will  be  destitute  both  of  praise  and 
blame,  neither  an  object  of  censure  nor  com- 
placency. Hence  we  must  have  been  put  on 
probation  and  by  our  own  choice  have  de- 
termined for  ourselves  the  question  of  happi- 
ness or  misery.  Indeed  whatever  evidence 
this  subject  admits,  is  entirely  in  the  face  of 
the  idea  of  confirmation  in  holiness  extended 
to  us  in  consideration  of  another's  obedience. 
But  that  we  should  have  probably  fallen, 
though  vmaffccted  by  Adam,  may  be  gather- 
ed from  several  independent  facts. 

God  has  given  evidence^  that  he  considers  the 
fall  of  Adam  as  a  fair  trial  of  what  might  be  ex- 
pected from  his  descendants  should  each  act  for 
himself. 


169 

As  soon  as  Adam  sinned,  both  he  and  his^ 
posterity  felt  the  rigour  of  the  law.  The  gates 
of  paradise  were  closed  against  the  whole 
race.  The  procedure  is  no  more  directed  at 
him  than  at  his  unborn  and  unoflending  off- 
spring. When  he  fell  as  the  fact  declares, 
all  fell.  But  how  does  this  consist  with  the 
justice  of  God  ?  Plainly,  because  the  fate  of 
Adam  w^as  indicative  of  what  would  happen 
to  all  men,  when  in  no  more  favorable  circum- 
stances and  endowed  with  no  superior  pow- 
ers. But  God  had  done  all  for  him  which  he 
wisely  could  do,  and  of  course  as  much  as  he 
could  do  for  other  men.  "  What  could  have 
been  done  more  to  my  vineyard,  that  I  have 
not  done  in  it?"  The  result  of  this  trial, 
however,  was  bad.  Instead,  therefore,  of 
subjecting  us  to  the  same  fatal  ordeal,  God 
passes  the  sentence  of  death  upon  us  as  well 
as  upon  him.  But  the  justice  of  this  proce- 
dure rests  here,  that  Adam's  trial  is  a  fair  ex- 
periment for  us  ;  that  he  did  as  we  should 
have  done,  and  therefore  completely  decided, 
what  that  would  be.  So  God  considered  it, 
HiS  treatment  of  the  affair  corresponds  with 
such  a  supposition.  To  this  it  may  be  added, 
thMt  we  should  have  been  more  powerfully  tempted 


170 

ivith  less  power  of  resistance  than  Adam  had. 
The  truth  of  this  may  be  disputed.  1  would 
by  no  means  afhrm  it  as  demonstrable.  Were 
it  so,  no  doubt  could  remain,  that  all  men 
would  have  sinned  even  in  paradise,  and  unaf- 
fected by  their  progenitors.  The  philosophy 
of  the  mind  makes  it  certain.  But  the  argu- 
ment which  may  be  stated,  is  plausible,  if  not 
entirely  conclusive.  The  temptation  of  Adam 
was  a  w^eak  one.  He  took  the  forbidden 
fruit  to  gratify  an  idle  curiosity,  not  to  satisfy 
his  necessities.  He  was  in  the  midst  of  abund- 
ance. It  is,  too,  so  far  as  we  know,  the  only 
form  of  temptation  with  which  he  was  ever 
assailed.  Compare  his  case  in  this  re- 
spect with  what,  without  theorizing,  we  may 
suppose  to  be  true  of  his  posterity.  They 
were  soon  to  be  subjected  to  the  trials  which 
result  from  a  dense  population  whose  interests 
might  clash,  to  circumstances  where  every 
passion  of  animal  nature  and  every  power  of 
the  soul  might  be  attacked  as  inlets  of  vice. 
It  would  be  hard  to  conceive  of  a  case,  in 
which  they  would  be  less  forcibly  tempted 
than  Adam  was.  These  appeals,  too,  would 
be  almost  as  various  as  the  objects  and  events 
tvliich  caught  their  attention.     If  the  first  in 


171 

citement  to  sin  did  not  succeed,  the  second 
or  the  thousandth  might;  if  an  appeal  to  tliat 
passion  failed,  an  appeal  to  this  might  drown 
the  soul  in  perdition.  In  regard  to  our  power 
of  resistance  compared  with  Adam's,  it  is 
absolutely  demonstrable  that  it  would  have 
been  less.  He  was  created  a  man,  capable  of 
governing  the  lower  creation,  of  fulfilling  the 
duties  of  domestic  life,  of  knowing  God  and 
engaging  in  his  service.  All  this  he  actually 
did.  His  habits  of  obedience,  his  acquaint- 
ance with  the  pleasures  of  devotion,  all  that 
he  had  felt  and  done,  volunteered  to  sustain 
him  in  his  integrity.  We  on  the  other  hand 
are  created  infants,^  without  knowledge  and 
without  the  advantage  of  fixed  principles  of 
virtue  and  of  cuhivated  piety.  Our  minds 
are  as  fragile  as  our  bodies.  We  have  for  a 
long  time,  little  discrimination,  little  reflection, 
little  caution.  We  are  exposed  to  do  wrong, 
long  before  we  are  capable  of  realizing  any- 
thing like  the  extent  of  the  consequences. 
All  this  is  true,  even  had  Adam  remained 
obedient.  The  conclusion  is  obvious.  We 
should  have  been  eminently  exposed  to  fall 
although  uninfl.ienced  by  him.  It  will  be  difli- 
cult  for  anv  one  to  show,  that  all  of  us  would 


172 

not  ultimately  have  perished  without  relief, 
had  It  pleased  God  to  leave  us  unrelated  to 
Adam  and  to  Christ,  uninjured  by  one  and  un- 
aided by  the  other.  The  argument  is  this. 
As  God  by  his  procedure  with  us  has  shown, 
that  he  considers  Adam's  conduct  as  a  fair 
criterion  of  what  ours  would  have  been,  and 
as  the  philosophy  of  the  mind  leads  to  the 
same  conclusion,  a  great  portion  of  mankind, 
if  not  all,  would  have  sinned.  All  would  have 
been  exposed,  and  those  who  once  fell  lost 
forever.  It  follows,  that  the  evil  done  us  by 
Adam  is  trivial  in  comparison  with  the  bless- 
ings which  Christ  has  purchased  with  his 
precious  blood.  God  has  treated  us  kindly. 
He  allowed  Adam's  fall  to  stand  as  ours,  that 
he  might  avert  the  miseries  which  he  foresaw 
we  should  otherwise  bring  upon  ourselves, 
that  he  might  introduce  a  system  of  grace  and 
proffer  pardon  to  all  mankind.  It  was  his 
design  to  offer  mercy  to  all,  to  make  salvation 
a  thing  optional  with  those  who  he  saw  would 
otherwise  be  irretrievably  ruined. 

4.  There  are  strong  reasons  for  believtns^^  that 
redeemed  men  will  be  much  happier  than  they 
would  have  been,  had  thrij  never  singled.  That 
they  will  have  emotions,  which  grow  directly 


17  3 

out  of  their  relation  to  Christ  and  which  are 
of  the  most  delightful  kind,  no  one  can  doubt. 
They  will  also  have  views  of  the  charac- 
ter of  God,  peculiarly  clear  and  peculiarly 
pleasing. 

On  the  strength  of  the  preceding  considera- 
tions, may  it  not  be  confidently  asked ; — how 
can  an  objection  to  the  doctrine  of  eternal 
punishment  be  drawn  from  the  manner  in 
which  sin  has  been  entailed,  through  the 
apostacy  of  the  first  man,  upon  his  descend- 
ants ?  So  far  from  being  injured  by  such  an 
arrangement,  it  becomes  the  means  of  our 
greatest  benefit,  so  far  from  perishing  on  this 
account,  it  lays  a  foundation  for  the  salvation 
of  myriads  of  otherwise  degraded  and  misera- 
ble sinners ;  so  far  from  its  being  unjust  to 
punish  the  guilty  under  such  a  system,  it  will 
aggravate  the  condemnation  of  all  who  do  not 
reform. 

HI.  Eternal  punishment  is  represented  to  be  un- 
just, because  Godkneiv  what  characters  nun  would 
sustain  before  he  created  them.  This  objection 
proceeds  on  the  false  supposition,  that  the 
foreknowledge  of  God  is  inconsistent  with 
human  accountability.  Were  it  so,  it  would 
be  impossible  for  him  to  create  a  moral  agent 
16 


174 

or  to  require  the  homage  of  any  creature. 
But  the  persons,  who  offer  this  objection,  ad- 
mit the  existence  of  obligation  and  of  respon- 
sibihty  on  the  part  of  man,  and  the  consequent 
sinfulness  of  the  disobedient.  They  admit  that 
transgression  deserves  punishment     But  how 
does  this  admission  harmonize  with  the  rea- 
son which  they  assign  for  not  believing  in  end- 
less punishment  ?    If  notwithstanding  the  fore- 
knowledge of  God,  men  expose  themselves  by 
sin  to  the  vengeance  of  heaven,  how  does  it 
render  the  eternal  duration  of  punishment  in- 
credible ?     It  certainly  does  not,  unless  it  can 
be  shown  that  the  foresight  of  such  tremend- 
ous consequences,  would  have  suspended  the 
act  of  creation.     But  who  knows,  that   the 
system  of  things  which  God  has  preferred  to 
every  other,  does  not  contain  these  conse- 
quences as  necessary  constituents,  while  at 
the  same  time  every  other  possible  plan  is  at- 
tended by  worse  results  ?     If  such  is  the  fact, 
a  foreknowledge  of  evils  as  great  as  are  ex- 
perienced  can  be  no  reason  for  refusing  ex- 
istence to  the  sufferers;  for  in  that  case  God 
could  not  bring  into  being  that  system  of  things 
which  supplies  the  greatest  sum  of  happiness 
and  which  produces  the  least   comparative 


175 

evil.     This  objection,  therefore,  like  the  pre- 
ceding, is  unsiistained  and  groundless. 

IV.  It  is  urged  against  the  justice  of  eternal 
punishment^  that  even  the  most  wicked  men  per- 
form some  actions  ichich  God  has  promised  tj  re- 
munerate. This  objection  results  from  ignor- 
ance of  the  extent  and  spirituality  of  the  di- 
vine law.  The  love  of  God  is  the  ruling  mo- 
tive in  all  actions,  which  are  approved  and  re- 
warded. They  are  consequently  peculiar  to 
men  of  piety.  "  So  then,  they  that  are  in  the 
flesh  cannot  please  God."  "  Without  faith  it 
is  impossible  to  please  him."  ''•The  carnal 
mind  is  enmity  against  God  ;  for  it  is  not  sub- 
ject to  the  law  of  God,  neither  indeed  can  be." 
Christ  frequently  declares,  that  whosoever 
confers  the  least  favor  on  his  disciples,  be- 
cause they  are  such,  shall  in  no  wise  lose  his 
reward  ;  implying,  that  the  actions  which  he 
approves,  spring  from  religious  motives,  and 
are  expressions  of  a  pious  heart.  According- 
ly in  an  account  of  the  last  judgment,  he  de- 
nies, that  those  on  his  left  hand  had  ever  per- 
formed any  acceptable  service,  because  their 
deeds  of  charity  were  not  dictated  by  affec- 
tion to  him.  "  Inasmuch  as  ye  did  it  not 
to  one  of  the  least  of  these  (my  brethren,)  ye 


178 

abstractly  considered,  but  on  discovering  an 
agreement  between  the  heart  and  the  require- 
ments of  the  bible.  Unless  an  expectation  of 
heaven  is  thus  sustained,  the  benevolence  and 
justice  of  God,  are  attributes  full  of  terror. 
They  make  punishment  the  inevitable  result  of 
an  unholy  and  impenitent  life ;  they  extinguish 
all  hope,  and  fill  the  world  of  despair  with 
weeping  and  gnashing  of  teeth.  No  madness 
on  earth  surpasses  that  of  the  unbeliever,  who 
flatters  himself  with  anticipations  of  heaven. 
God  is  just  and  good,  therefore  he  will  by  no 
means  clear  the  guilty.  His  attributes  are 
pledged  to  maintain  his  law,  and  to  protect  his 
obedient  subjects  by  the  exemplary  punishment 
of  transgressors.  There  is  nothing  in  his  cha- 
racter which  can  afford  them  the  least  prospect 
of  happiness,  unless  they  become  reconciled 
to  him.  Be  not  deceived.  To  live  in  hope  of 
salvation  without  repentance  and  faith,  is  an 
act  of  desperation.  Abandon  your  fallacious 
expectations  before  they  abandon  you,  aban- 
don them  before  the  time  elapses  in  which  you 
may  obtain  that  hope  wiiich  is  an  anchor  to  the 
soul,  and  before  you  awake  to  the  horrors  of 
irretrievable  disappointment.  Then  even  the 
divine   goodness    will    be   more   bitter  than 


i79 

death.     The  goodness  of  God  !  were  it  not 
for  that  blest  attribute,  hell  might  ahnost  pul 
on  colors,  and  deck  itself  in   habiliments  of 
festivity.     It  is  that  which  fastens  on  the  vic- 
tim of  his  own  crimes,  and  eats  hke  the  never 
dying  worm,  and  keeps  in  sensitive  action,  in 
keen    torture,     every   fibre    of   feeling.       It 
flashes  on  the  mind  the  intense  light  of  convic- 
tion, and  wakes  the  peal  of  that  heavy  artillery 
of  vengeance,  which    drives    the    spirits  of 
lost  men  from  the  presence  of  a  holy  God.     It 
stands  to   sanction  and  enforce  the  stern  de- 
cisions of  justice.     Then  too,  corruption  of 
character,  become  complete,  will  lay  a  founda- 
tion for  unmittigated    and   endless   anguish. 
Every  lost  soul  is  like  the  confirmed  and  irre- 
claimable victim  of  intemperance;  the  lamp  of 
reason  extinguished,  the  sensibilities  of  the 
heart  chilled  in  eternal  death,  the  will  bent  to 
a  perverse  and  unconquerable  purpose,  the 
taste  most  impure,  the  passions  most  turbulent 
and  vile,  the  appetites  most  base  and  insatia- 
ble, and  all  the  issues  of  the  soul  abominable 
and  foul :  there  is  no  spring  of  reformation 
that  can  be  touched,  no  water  of  purification 
that  can  suffice,  no  restorative  which  can  al- 
leviate.   Behold  how  the  disease  has  insinuat- 
ed itself  into  the  fountains  of  his  being,  cor- 


176 

did  it  not  to  me."  The  reason  is,  that  ac- 
tions, which  flow  from  the  instincts  of  our  na- 
ture, from  the  laws  and  customs  of  society, 
and  other  causes  distinct  from  an  intention  of 
serving  God,  are  destitute  of  an  essential 
property  of  true  obedience.  The  commands 
of  God  may  be  obeyed  in  their  letter  but  not 
in  their  spirit,  without  a  wi&h  or  expectation  of 
gaining  his  favor,  and  without  affording  a  sin- 
gle expression  of  attachment  to  him ;  as  a 
man  may  accidentally  do  the  will  of  another 
for  whom  he  has  no  regard,  and  of  whom  he 
has  even  no  knowledge.  But  there  is  no 
obedience  in  such  acts — there  is  no  design  of 
pleasing  God,  and  no  satisfaction  in  the  pros- 
pect of  serving  hinf> :  in  consequence  of  which, 
the  most  amiable  actions  are  destitute  of  that 
"holiness,  without  which  no  man  shall  see 
the  Lord."  Unbelievers  do  nothing  which 
entitle  them  to  the  promises,  or  which  is  not 
justly  disregarded  in  the  decisions  of  the  last 
tribunal,  since  they  never  act  with  a  design 
and  expectation  of  finding  happiness  in  the 
service  of  their  Maker. 

V.  It  is  urged  against  the  justice  of  ctenmi  pun- 
ishment,  that  it  makes  a  greater  ilifference  in  the 
allotments  of  men  than  their  slight  varieties   of 


i77 

character  justify.  But  it  should  be  remember- 
ed,  that  none  are  saved  because  they  merit 
the  distmction,  that  none  are  acquitt  d  except 
through  faith  in  Jesus  Christ  and  in  virtue  of 
his  intercessions.  AH  men  deserve  eternal 
punishment.  Those  who  renounce  their  sins, 
submit  to  the  government  of  God  and  accept 
salvation,  are  advanced  to  unmerited  honor 
and  blessedness,  while  all  others  by  rejecting 
these  good  tidmgs,  exclude  themselves  from 
heaven.  The  mercy  of  God  in  saving  the 
penitent,  does  not  make  the  punishment  of 
the  impenitent  unjust,  but  renders  its  equity 
more  conspicuous  by  showing  that  salvation 
was  proffered  to  all  mankind. 

From  the  justice,  thus  made  apparent  in 
the  eternal  condemnation  of  the  finally  im- 
penitent, [  have  one  inference  to  make. 
Tkat  hope  of  heaven^  ivhich  is  not  sustained 
by  a  fair  comparison  betiveen  the  heart  a}td  life^ 
and  the  conditions  of  salvation^  is  altogether  falla- 
cious. Were  man  blameless,  he  might  claim 
exemption  from  punishment,  but  having  once 
sinned,  it  is  impossible  for  him  to  escape  ex- 
cept by  complying  with  the  terms  of  the  gos- 
pel. Every  well  founded  hope,  therefore,  de- 
pends, not  on  the  justice  and  goodness  of  God 


180 

rupting  all  the  actions  of  life,  making  him  too 
wretched  to  repress  his  agony,  and  too  degrad- 
ed to  desire  reform !  Turning  from  this  horrid 
representation  of  all  who  reject  the  gospel,  be- 
hold him  who  died  in  the  faith.  Sin  has  no  long- 
er dominion  over  him.  There  is  nothing  now  to 
clog  his  wings,  nothing  to  weary  his  mind,  no- 
thing to  mar  his  joy.  How  honored  by  the  pres- 
ence, how  blest  in  thelove  of  Christ !  The  God- 
head smiles  upon  him  !  he  wears  a  crown  of  re- 
joicing, he  holds  the  insignia  of  victory,  he  sings 
a  new  song ; — worthy  is  the  Lamb  which  was 
slain !  With  these  descriptions,  the  reality  of 
one  of  which  we  must  shortly  be,  I  entreat 
you  to  abandon  those  hopes  of  heaven 
which  are  not  founded  on  a  fair  comparison 
of  your  hearts  with  the  conditions  of  salva- 
tion. Rely  no  longer  upon  those  attributes  of 
God,  which  instead  of  affording  you  protection 
will  make  your  misery  certain  and  tremendous. 
Expect  pardon  without  repentance,  and  you 
will  soon  awake  to  the  appaUing  truth,  that 
you  disbelieved  the  plainest  declarations  of 
God  ;  you  will  awake,  but  it  will  be  to  an  una- 
vailing wakefulness,  in  circumstances  where 
repentance  itself  can  bring  no  relief,  a  cry  for 
help  no  remedy,  in  circumstances  of  unknown 
anguish,  of  irrepressible  bursting  agony. 


«^:r  f;g%ft:s^?y"'*''™'^'-34c 


TO 

LOAN  PERIOD 


LIBRARY     US 

This  book  is  due  before  closing  time  on  the  lost  dote  stomped  \ 

PMP  A^TAMPED  BELOW 


FORM  NO.  DD6A 


UNIVERSITY  OF  CALIFOR 
BERKELEY,  CA  9 


m 


CDM77t.0M37" 


UNIVERSITY  OF  CALIFORNIA  UBRARY 


h 


"^ 


